tihvavy  of t:he  t:heological  ^eminarjp 

PRINCETON    .    NEW  JERSEY 


PRESENTED  BY 


Yale    Divinity    School    Library 

sec. 


E  R  M  O  N 


ON     VARfOVS 


ZMPORTANT  DOCTRINES  AND  DUTIES 


OF    THE 


CHRISTIAN  RELIGION^ 


SELECTED  jtrom  the  MANUSCRIPTS  of  several  MWlSrERS, 


MEMBERS  OF  the 


NORTHERN   ASSOCIATION, 


IN  THE  COUNrr  OF  HAMPSHIRE., 


NORTHAMPTON :  (massachuse'Tts) 

Printed  by  WILLIAM  BUTLER. 

1799' 


A  TABLE  OF  CONTENTS, 

I.  Cff  II.     THE  Chrijiian  Religion  of  Divine  Ju- 
ihority,  • 

By  Mr,  Strong,  of  Williamfburgh. 


III.  The  true  God  known  only  from  Divine  Reve- 
lation. 

By  Mr.  Forward,  of  Belcherflowii, 

IV.  A  View  of  the  Divine  PerfeSlions. 

By  Mr.  Emerson,  of  Conway. 


V.     A  View  of  GoDy  cis  Creator  and  Governor  of 
the  World. 

By  Mr.  Newton,  of  Greenfield. 


VI.     The  EJfential  Divinity  of  Jess  u&  Christ. 
By  Mr.  Hale,  of  Weftarapton. 


iv,  CONTENTS. 

VII.     Tbe  Per/onality  and  Divinity  of  the  Spirit. 

By  the  fame. 


VIII.     The  glory  of  Christ,  as  Mediator, 

By  the  faine« 


IX.     On  Rezeneration* 


By  Mr.  Emerson, 


X.     A  Belief  of  the  peculiar  Dodrines  of  Chrif 
tianity  ejfential  to  our  Acceptance  with  God* 

By  Mr.  Lyman,  of  Hatfield, 


XI.     The  true  Chrijiian  Character  delineated. 
By  Mr.  Williston,  of  Eaftampton. 


CONTENTS.  ii 

XII.  On  living  under  the  eye  of  God. 

By  Mr.  Emerson. 


XIIL     The  Advantages  of  Pious  Society, 

By  Mr.  Williams^  of  Northampton. 


XIV.     Family  Governme?it  and  Filial  Duty* 

By  Mr.  Lyman. 


XV.     Symptoms  of  the  Decline,  and  hnpriance  of 
the  Revival  of  Family  Religion. 

By  Mr.  Hayes,  of  South-Hadley. 


XVI.     The   XJfe  and  Importance  of  Chrijlian  In- 
/iitutions. 

By  Mr.  STRONG,^of  Williamfburgh. 


vl  CONTENTS. 

XVII.     Per/uajivcs  to  an  Attendance  on  the  Lord* s 
Supper, 

By  Mr.  Taylor,  of  Deerfield. 


XVIII.  Eff  XIX.     Infants  of  Believers  Members 
of  the  Church  of  Christ, 

By  Mr.  Hopkins,  of  Hadley. 


'X.     Upon  the  DlfcipUne  of  Christ's  Church, 

By  Mr.  Lyman. 


XXI.     Dlffuafinjes  from  EueJJive  and  Sinful  Di- 

fverfions. 

By  Mr.  Taylor, 


XXII.     Habitucd  Growth  in  Grace  ejfential  to  the 
Chrifiian  Characier, 

By  Mr.  Forward. 


CONTENTS.  viL 

XXIII.     On  what  conjiittttes  a  Criminal  Conformi- 
ty to  the  World, 

By  Mr.  Judd,  of  Southampton. 


XXIV.     Religion  frequently  corrupted  by  Human 
Speculations.  » 

By  Mr.  Forward. 


XXV.     Reafons  offered  for  frequent  Meditations  on 
Death  and  yudgment. 

By  Mr.  Wells,  of  Whateley. 


XXVI.     The  final  and  total  Difappointment  of  the 
Wicked, 

By  Mr.  Williams,  of  Nortliampton. 


Righteous, 


XXVII.      The    happy    and   glorious  fiate  qf  the 

By  the  fame. 


C%^.^«^^^^^^^^*i£*^ 


SERMON   I. 


THE  CHRISTIAN  RELIGION  of   DIVINE  AUTHOR- 
ITY. 

Ephefians,  ii.  20,  And  are  hiilt  on  the  foundation 
ef  the  Apojiles  and  Prophets,  Jesus  Christ  himfelf 
being  the  chief  corner-ftone^ 


JL  HE  fubjeft  affigned  me,  jn  theie 
difcoiirfes,  is  to  (hevv,  that  the  Chriftian  Religion  is  of 
Divine  Authority  :  that  is,  it  hath  God  for  its  Author 
and  Original,  The  text  fele6led  for  the  purpofe,  it  is 
fuppofed,  clearly  comprehends  the  fubje^l:  :  in  which 
the  Apoflle  afferts,  that  not  the  perfons  but  the  doctri- 
nal infpired  writings  of  the  Prophets  and  Apoitles, 
with  Chrifl  their  head,  the  author,  fource  and  fuhjed 
of  their  writings,  conftitute-  the  foundation  on  which 
the  Chriftian  Ephefians  and. church  are  built.  Under 
the  terms  Apoftles  and  Prophets,  no  doubt,  is  com- 
prifed  all  the  doftrinal  writings  ;  that  is,  fcripturcs  of 
the  Old  and  New  Teftament  :  having  Jefus  Chrift,  the 
chief  cornor  ftone,  their  original  author  and  founder. 
Such  is  the  foundation  on  which  chriftians  are  built  s 
their  religijon  is  the  religion  of  the  bible  :  there,  and 
there  only,  it  is  taught  and  iuftituted,  in  its  purity  and 
perfe6lion, 

B  A    CAPITAi. 


io  The  Chrifiian  Retigmi  Ser.  I. 

A  CAPITAL  objedl  of  this  facrcd  book,  is  to  dif- 
play  to  the  view  of  the  intelligent  fylbem,  particularly 
to  man,  who  is  more  efpecially  interelled ;  the  glories 
of  the  divine  character,  as  God  the  Redeemer.  To 
this  end,  it  is  replete  with  excellent  and  ample  direft 
inflrn^liion,  in  its  doctrinal  parts,  by  which  the  glorious 
perfections  of  God,  as  the  God  oi  falvation,  are  af- 
ferted  and  defined  with  as  great  clearnefs  and  precilion 
as  our  neceilities  require  :  nay  more,  to  ilhiflrate  and 
enforce  thefe,  it  gives  a  grand  exhibition  of  the  glorious 
diarafter  of  Jehovah,  in  an  extenfive  hiftorlcal  feries  of 
his  marvellous  works,  from  the  creation  to  the  end  of 
the  world,  efpecially  in  the  courfe  of  the  divine  admin- 
ifiration  relative  to  his  chofen  people,  the  feed  of  Abra- 
ham ;  under  the  Jevv-iili  difpenfation,  in  which  the  maj- 
clly,  wifdom,  povv-er,  holinefs,  goodnefs  and  truth  of 
the  one  tnue  God,  are  notably  exemplified  :  and  this, 
with  a  benevolent  defign  to  imprefs  the  minds  of  men, 
Jews  and  Gentiles,  with  afolenin  abiding  fenfe  of  their 
obligations  to  him,  and  induce  them  to  feek  for  happi- 
nefs  only  in  him.,  as  the  God  of  falvation  j  and  by  thefe 
means  to  prepare  the  world,  Jews  and  Heathen,  for 
the  greateit  and  mod  aftonifhing  event  that  ever  took 
place  in  it^  viz.  the  coming  of  the  Son  of  God  incar-i 
jiate  to  publifli,  inflitute  and  eflablilh  the  chrifl:ian  reli- 
gion ;  feal  his  teftimony  with  his  blood,  and  die,  on 
the  crofs,  as  an  expiatory  facrifice  for  the  fms  of  mem 
Of  him,  the  prophqts  of  the  Old  Teflament,  thofe  holy 
men  of  God,  fpake  as  they  were  moved  by  the  Holy 
Ghoft,  and  foretold  his  coming,  and  minutely  defcrib- 
ed  him  as  the  Meffiah,  the  Saviour  who  was  to  come  z 
and  the  infpired  writers  of  the  New  Teftament  give  iis 
the  hiftory  af  his  birth,  life,  death  and  reforreftion, 
which  with  great  exaftnefs  agrees  \ni\\  the  predictions  of 
the  Old  :  thus,  the  New  Teftament  hiftory  invincibly  ef- 
tablifaeth  the  truth  and  divine  original  of  the  Old,  by 
the  accurate  fulfilment  of  its  prophefies  :  particularly 
thofe  which  relate  to  and  Vv'ith  precifion  characterize  the 

promifed 


Ser.  r.  of  Divine  Authorily,  -n 

promifed  Mefiiah  :  on  the  other  hand,  the  truth  and 
divine  authority  of  the  New  receives  great  confirmation 
from  the  exact  agreement  of  its  principal  fafts  with  the 
prediftions  of  the  Old  Teftament ;  efpecially  if  it  be  con- 
sidered that  the  penmen  univerfally  claim  the  authority 
of  divine  infpiration.  Both  Teftaments  harmonize  and 
confpire  in  promoting  the  fame  great  defign,  and  in  ef- 
tablifliino'  the  fame  relisrion,  althouoli  with  different  de- 
grees  of  clearnefs  and  in  diverfe  modes  of  difpenfation. 
The  Old  Teftament  clearly  revealed  and  promifed  a  Sav- 
ior to  come,  and  thus  afforded  a  folid  foundation  for 
faith  and  hope  :  it  was  given  to  the  church  of  Ifrael  as 
a  rule  of  faith  and  practice  ; — well  adapted  to  the 
then  age  and  ftate  of  the  church,  equally  as  the  New 
Teftament  to  chriftians  in  a  more  advanced  age  and 
ftate. 

The  do£l:rines  of  the  New  Teftament  are  comprif^ 
ed  in  the  Old,  witnefs  St.  Paul,  faying,  that  in  preach- 
ing  the  gofpel  he  had  faid  "  none  other  things  than 
thofe  which  the  Prophets  and  Mofes  did  fay  fliould 
come." 

All  the  prophets  are  faid  to  have  born  witnefs 
concerning  Jefus.  Indeed  fome  articles  of  our  faith  are 
more  clearly  and  fully  exhibited  in  the  Old  Teftament 
than  in  the  New ;  for  inftance,~  the  creation  of  the 
world, — the  f^iU  of  man,  &c.  The  Old  Teftament,  in  its 
connexion  with  the  New,  is  faid  to  be  the  foundation 
on  which  the  chriftian  church  and  chriftian  religion  are 
built,  as  in  the  text.  Saint  Paul  confefleth  his  faith  to 
be,  a  "  belief  of  all  things  written  in  the  law  and  the 
Prophets."*  Timothy  from  a  child  knew  no  other 
fcriptures  than  thofe  of  the  Old  Teftament ;  but  thefe 
were  able,  fuilicient,  to  make  him  wile  unto  falvation, 
through  faith  which  is  in  Chrift  Jefus. 

Saint  Peter  afferts  that  "  no  prophefy  of  the 
fcriptures  are  of  private  interpretation,"  not  to  be  confid- 
?red  as  the  private  fentiment  of  a  fallible  man,  as  is  the 

caf^ 

ABs   xxiv,  14, 


i^  The  Chnjiian  Religkn  S211.  I. 

cafe  v/ith  all  other  writings,  "  for  the  prophefy  came 
not  at  any  time  by  the  v/iil  of  man,  but  holy  men  of 
God  fpake  as  they  were  moved  by  the  Holy  Ghoft.'* 
The  writers  of  the  New  Teilament  bare  ample  teftim.ony 
to  the  infpiration  of  thofe  of  the  Old  Teflament,  and  ex- 
"hibit  their  own  writings  as  equally  infpired. 

In  profecutlng  the  fubjeft  thefe  thre©  things  nat- 
urally and  neccifarily  are  to  be  illuftrated  and  evinced, 
viz.  The  neceffity-— the  truth— and  divine  authority  of 
the  fcriptures. 

The  necefhty  of  a  divine  revelation,  I  think,  will 
clearly/appear  from  the  following  confiderations  : 

1 .  The  light  of  nature  teacheth  that  there  is  a 
God  :  a  firfl:  Being  :  the  efticient  caufe  and  laft  end  of 
all  other  beings  ;  to  whom  they  all  have  their  tenden- 
cy ;  v/ho  therefore  muft  be  Supreme. 

2.  This  Supreme  Being  ought  to  be  worfliiped, 
that  is,  acknowledged,  reverenced  and  honoured,  in 
every  refpeft  as  Supreme.  If  we  derive  all  we  are  and 
have  from  him,  "and  for  the  very  purpofe,  that  we  ren- 
der or  afcribe  all  to  him,  in  promoting  his  honour  ajnd 
woriliip  ;  if  He  is  infinitely  above  and  more  perfect 
than  ail  other  beings,  as  is  nwft  evident,  certainly  he  is 
to  be  refpefted,  rsvered  and  honoured  accordingly. 
Thus,  is  it  completely  demonllrated  that  God  ought  to 
be  wor.(hiped. 

3.  The  worfliip  of  God  is  not  a  bufmefs  of  na- 
ture, fuch  as  feeing,  hearing,  walking,  &c.  which 
therefore  needs  no  rule  to  direft  it  ;  but  is  a  bufineis 
which  depends  upon  art,  a  divine  art,  and  muft  be  reg- 
ulated by  certain  rules. 

4.  In  the  prefent  ftate  of  mankind,  natural  rea- 
fon  is  not  fufficient  to  furnilli  us  with  thofe  rules,  be- 
caufe  it  is  depraved  and  corrupt  as  all  muft  acknowledge 
who  are  dilated  by  reafon.  Upon  aftual  experiment 
made  for  this  purpofe  and  continued  through  fucceffive 
ages,  the  refalt  was,  the  world  by  wifdofn  knew  not  God. 
And  when  they  knew  him,  tbat  is,  had  the  means  of 

knov/iug 


Ser.  L  of  Divine  Authoriiy.  13 

knowing  him,  ihey  glorified  him  not  as  God.  Whence 
compleat  demonilration  is  obtained,  that  human  reafon, 
unafliiled  by  revelation,  by  its  higheft  improvements, 
under  its  prefent  depravity,  is  not  fufficient  to  regulate 
our  condud  in  the  worfliip  of  God.  For  the  fame  rea- 
fon, the  fayings  and  fentiments  of  wife  men  cannot  af- 
ford a  fufficient  rule,  becaufe  they  depend  folely  on 
reafon  for  their  fupport  ;  from  it,  depraved  as  it  is, 
they  borrow  all  their  force.  Nor  are  the  diftates  of 
the  Fathers  to  be  relied  on,  for  they,  as  well  as  we, 
were  men,  and  as  fuch  wfere  not  only  rcftrifted  by  de- 
terminate rules  equally  as  wc,  but  alio  were  always  fal- 
lible and  fomctimes  falfs  ;  therefore  could  frame  no 
other  than  uncertain  rules,  a  mere  nofe  of  wax,  equal 
to  none  ;  but  a  rule,  efpecially  in  this  cafe,  ought  to 
be  certain  and  infallible  :  hence  it  follows  that  a  reve- 
lation from  heaven,  is  of  abfolute  neceffity  to  direft 
men  in  the  worfhip  of  God  :  fuch  are  the  facred  fcrip- 
tures. 

This  may  receive  farther  conlirmation  if  v/e  con- 
fider  that  the  nature  and  reguifires  of  fuch  rule  very  ex- 
aftly  agree  with  the  fcripmiT,  and  with  that  only. 
They  are  fuch  as  thefe : 

A  RULE  to  direcl:  our  faith  and  praffice  towards 
God,  ought  to  be  prefcribed  by  God  only.  V/hat  thing 
foever  I  command  you,  obfcr-ve  to.  do  it  :  thou  fhcilt  not  add 
thereto  nor  diminijh  from  it.  In  vain  do  they  ivorflnp  me 
teaching  for  dodrines  the  commandinents  of  men.  A  law 
or  rule  of  condu<5i:  cannot  be  given  by  any  other  but 
jby  him  whofe  right  it  is  to  ri>le.  The  fcripture  alone  is 
prefcribed  by  God  to  be  our  rule.  All  fcripture  is  giv- 
en by  infpiraticn  of  God.  Another  requifite  to  fuch  rule 
is  that  it  be  known,  clear  and  perfpicuous  ;  otherwife 
how  could  it  lead  us  to  the  knowledge  of  our  duty  : 
fuch  is  the  fcripture,  at  leafl  in  things  which  more  im- 
mediately refpect  our  faith  a^d  practice,  it  being  plain 
And  eafy  to  be  underlfood,     . 

A    FURTHER 


14  ^h^  Chrlfiia?!  RdigiQn  Ser.  \. 

A  FURTHER  requifite  of  fucli  a  rule  is  that  it  be 
fixed  and  determinate,  conflant  and  unchangeable,  eve- 
ry where  conliilcnt  vsSth  itfelf  :  otherwife  how  could  it 
be  a  fure  guide  to  our  conducl  :  fuch  is  the  rule  pre- 
fcribed  by  God  in  his  written  word  :  it  is  ^2  fure  word 
cf  prophefy.  Again,  fuch  rule  ought  to  be  compleat 
and  adequate  to  its  defign  in  regulating  our  faith  and 
practice  ;  which  may  neither  be  increafed  or  diminifti- 
ed  :  otherwife  it  were  incompetent  to  meafure  its  ob- 
je<5t  :  fuch  is  the  fcripture  ;  for  nothing  is  incumbent  ou 
us  which  it  does  not  prefcribe,  either  with  refpeft  to 
faith  or  manners  ;  nor,  on  the  other  hand,  does  it  re- 
quire any  thing  which  it  is  not  our  indifpenfable  duty 
to  receive,  or  which  does  not  pertain  to  our  duty  to 
God.  All  fcripture  is  profitable  for  doctrine ,  for  reproof 
Sic.  All  things  contained  in  it  are  writte?!  for  our 
kar7ii72g,  he.  Finally,  fuch  rule  ought  to  be  received 
and  made  public  :  otherwife  how  could  it  determine 
and  put  an  end  to  controverfies  that  may  arife  between 
parties  ?  but  the  fcripture  rule  was  publicly  given  by 
divine  authority  :  thus  to  the  Jews  ^ivere  coimnitted  the 
oracles  of  God  ;  and  by  them  were  received  with  com- 
mon confent. 

In  this  manner,  the  neceffity  of  divine  revelation 
may,  in  my  opinion,  be  fully  demonilrated  :  That  it 
be  committed  to  writing  is  alfo  neceffary,  will  appear 
from  the  following  confiderations  ;  fo  urgent  is  this  ne- 
ceffity,  that  the  church  could  not  be,  or  exift  without 
the  written  word  :  not  indeed  in  an  abfolute  fenfe  ;  for 
God,  had  he  feen  fit,  might  have  made  other  provi- 
fion  for  her  being  and  prefervation  ;  but  on  fuppofition 
that  God  hath  appointed  his  written  word  a  mean  to 
falvation,  flie  is  under  aneceffity  of  pofTefling  it  :  thii 
necefTity  feems  to  be  exprelTed  by  the  Apollle  Jude, 
ver.  iii.  We  find  many  inflances  in  which  God  com- 
manded the  writing  of  his  word,  viz.  by  Mofes  fre- 
quently, by  Mofes  and  Jofliua  conjointly,  Ifaiah,  Jere- 
miah, Habbakuk,  and  St.  John  in  the  Revelation  ;: 

and 


Ser.  i.  of  Divine  Authority.  15 

and  it  is  more  than  probable,  that  all  the  facred  writ- 
crs  wrote  as  well  as  fpake  by  exprefs  authority  from 
God  and  under  the  conftraining  influence  of  his  fpirit  : 
what  adds  force  to  the  argument  is,  that  God  himfelf 
with  his  own  finger  firft  began  the  facred  writing,  on  ta- 
bles of  (tone  :  had  it  not  been  necelfary  he  would  nei- 
ther have  done  nor  commanded  it.  The  manifold  and 
abfolutely  neceffary  ufe  of  fcripture  affords  a  cogent  ar- 
gument in  proof  of  the  point  in  hand  :  all,  the  whole, 
fcripture  -was  given  by  infpiration  of  Gcd  and  is  profitable 
for  doflrine,  for  reproof  for  corredion  :  for  inJiru6lion 
in  right eoufnefs.  Thefe  things  were  turitte?!  for  our  learn- 
ing. Thefe  are  written  that  ye  might  believe  that  fefus 
is  the  Chrift,  the  Son  of  God  ;  and  that  believing  ye  might 
have  life  through  his  na?ne. 

The  reafons  for  which  infinite  wifdom  faw  it  ne- 
celfary that  the  revealed  word  fliould  be  committed  to 
writing  were  probably  fuch  as  thefe,  firft.  The  iliort- 
nefs  of  human  life.  By  the  time  in  which  Mofes  liv- 
ed and  the  fcripture  began  to  be  written,  the  life  of  man 
was  rqduced  to  feventy,  or  eighty  years,  as  Mofes  him- 
felf gfves  the  account  in  the  90th  Pfal  ; — For  fome  of 
the  firft  ages  of  the  world,  when  the  life  of  man  was  ex- 
tended nearly  to  a  thoufand  years,  God  was  pleafed 
to  preferve  and  propagate  the  heavenly  doflrine  by  oral 
tradition,  affifted  by  frequent  immediate  revelations 
made  to  the  Patriarchs. — Second,  the  number  of  men 
and  mem-bers  of  the  church  were  increafed.  Third,  The 
danger  and  infecurity  of  its  fafeguard,  to  be  expelled 
from  tradition  alone  :  for  during  the  preceding  times 
of  tradition,  many  corruptions  had  crept  in  already  and 
more  were  to  be  feared  ;  pious  Jacob  found  occafion  to 
purge  his  family  of  ftrange  gods,  which  had  gained  ad- 
mittance into  it.  Gen.  xxxv.  2. — Fourth,  The  uncer- 
tainty of  things  which  depend,  wholly  on  human 
memory,  efpeclally  things  of  religion. — Fifth,  Becaufe 
of  the  permanent  flability  of  revealed  truth.  Sixth, 
Becaufe  of  the  perverfe  cunning  and  zeal  of  Heretic? 

and 


i6  The  Chrijtian  Rellnm  Ser.  L 

and  Seducers  ;  \7ho  might  more  eafily  pervert  unwrit- 
ten tradition  to  favour  their  ov/n  errors. 

Hence  the  divine  revelation  recorded  in  the  Old 
and  New  Teftament  is  emphatically  filled,  the  fcr'ipture^ 
the  ivrithig,  by  way  of  eminence  ;  becaufe  of  all 
writings  it  is  infinitely  the  moft  excellent  and  interefl- 
ing  :  it  contains  the  words  of  eternal  life.  It  is  called 
not  fim.ply,  the  fcripture,  but  the  holy  or  fscred  fcrip- 
ture  ;  for  it  is  the  genuine  olFspring  of  the  Holy  Spirit. 
Treats  of  the  moil  holy  fubje^s,  our  duty  to  God 
through  Chrift  : — it  tends  to  anfwer  the  moft  holy  pur- 
pofes,  the  glory  of  God,  the  edification  and  eternal 
falvation  of  men,  and  pi-oduceth  the  mofl  holy  fruits, 
love  and  obedience  to  God,  and  benevolence  to  men. 

Let  us  next  attend  to  the  evidence  of  the  truth- 
jmd  genuinenefs  of  the  facrcd  fcriptures.  By  the  truth 
of  fcripture,  we  mean,  that  what  it  contains  is  true  ;  fo 
that  it  cannot  deceive  or  err  ;  it  is  a  fure  word  of  pro- 
"phefy,  '  Tbelcfi-imGriy  of  the  Lord  is  furc.  It  is  noted  in 
the  fcripture  of  truth.      Thy  word  is  truth' 

In  particular,  its  doclrinal  and  hiftorical  parts  exaft- 
}y  agree  ;  the  former  with  right  reafon  and  trutft,  the 
latter  with  matters  of  faft  :  its  praftical  parts  with  the 
will  of  God  :  its  prophefies,  promifes  and  threatnings 
with  the  event,  not  otherwife  nor  lefs  than  if  both 
were  prefent  face  to  face.  Can  it  be  otherwife  ?  It 
hath  the  God  of  truth  its  Author — Chrifl  the  truth  it- 
felf,  the  faithful  and  true  witnefs,  its  Voucher — the  holy 
infallible  Spirit  of  truth,  its  Infpirer,  and  holy  jnen  of 
God  as  ?noved  by  him,  its  Wrkers.  It  is  far  more  fure 
and  certain  than  any  other  revelation,  even  though  it 
lliould  come  from  one  arifmg  from  the  dead,  or  even 
from  the  angels  themfelves.  But  this  may  more  fully 
appear  when  we  come  to  confider  the  evidence  of  its 
divine  authority. — At  prefent  let  us  purfue  the  argu- 
ments wUch  demonfb-ate  it  true  and  genuine. 

I.  Vv^E  have,  to  fay  the  leafl,  as  good  evidence 
of  the  truth  and  genuinenefs  of  the  facred  writings  as 

we 


Ser.  I.  of  Divine  Authority.  if 

we  have  of  any  other  ancient  writings.  What  proof 
have  we  that  the  books  of  Cicero,  Homer,  or  any 
others,  were  the  produdtions  of  the  men  whofe  names 
they  bear,  more  than  this,  tradition  has  handed  it  down 
for  truth,  with  univerfal  confcnt,  it  has  been  received 
for  truth,  it  never  has  been  proved  untrue.  Addition- 
al proof  is  that  thefe  books  have  been  mentioned,  re- 
ferred to  or  cited  by  various  writers  in  every  age  fmce  ; 
what  better  evidence  can  we  have  that  any  ancient  book 
is  genuine  ?  It  is  true,  that  this  is  dM  human  tedimony, 
not  divine,  yet  judged  fufficient  to  f^tisfy  us  in  every 
other  cafe  ;  but  this  is  as  good  evidence  of  the  genu- 
inenefs  of  the  facred  writings,  as  of  any  other  writ- 
ings :  and  if  this  be  not  fufficient  to  give  credit  to  the 
facred  fcripture,  it  is  equally  infuiEcient  for  any  other 
books ;  they  mufl  all  be  rejefted  as  fpurious. 

TrtAT  the  Bible,  at  leafl  the  Old  Teftanient,  is  a 
genuine  authentic  book,  we  have  not  only  all  this  evi- 
dence in  its  full  extent,  but  v/e  have  more,  we  have  o- 
Ver  and  above,  the  teftimony  of  the  authentic  public 
records  of  the  Jewifli  nation  ;  but  public  records  in  all 
cafes  are  admitted  as  good  evidence  : 

It  is  found  on  their  records,  that  the  whole  of 
the  Old  Teflament,  containing  the  very  fame  books 
which  we  now  have,  was  delivered  to  their  nation  by 
God  himfelf  or  his  fpecial  order,  and  received  and  ven- 
erated by  them  as  a  revelation  of  his  will.  The  five 
iirft  books,  called  the  book  of  the  law,  were  received 
and  depofited  in  the  fide  of  the  ark  of  the  covenant, 
by  fpecial  order.  Deut.  xxxi.  24,  25,  26.  WbenMofes 
had  made  an  end  of  ivriti?ig  the  words  of  this  law  in  a 
book  until  they  ivere  finijhed^  that  Mofcs  commanded  the 
Levites,  faying,  take  this  book  of  the  lazv  and  put  it  in 
the  fide  of  the  ark  of  the  covenant  of  the  Lord  your  God  : 
that  it .  may  be  there  for  a  -witnefs  againfi  thee*  The 
other  books  or  parts  of  the  Old  Teflament,  written  by 
different  holy  men  of  God  as  they  were  moved  by  the  Ho* 
ly  Qhoji^  in  f«ccecding  times  and  ages,  were  received 

C  and 


i'3  The  Cbrijiian  Religion  Ser.  L- 

and  ufed  by  that  people  as  authentic  canonical  fcrip- 
ture  immediately  upon  their  being  compiled  and  given 
them  for  that  purpofe  :  until  the  canon  of  their  fcrip- 
^ufe,  the  Old  Teftament,  was  completed  by  Malachi  : 
of  the  truth  of  this  we  may  be  aiTured  from  the  tefti- 
mony  of  authentic  church  hiflory,  particularly  that  of 
the  Jewiili  Church. 

2.  The  facred  fcripture  exhibits  i'n  itfelf,  diflin- 
guiiliii"ig  marks  and  figures  of  a  true  and  genuine  writ-. 
jng  ;  fuch  as  thefe,- 

The  writers  appear  to  be  men  of  probity  and 
truth,  honeflly  difpofed,  and  alfo  men  of  abilities  and 
qualifications  competent  to  the  undertaking.  There  is 
no  appearance  of  their  being  influenced  by  intereiled 
views  of  honor  or  emolument  ;  but  quite  the  reverfe. 
Tiiey,  the  writers  of  the  New  Teftament  in  particular, 
were  zealous  advocates  in  a  caufe,  the  caufe  of  chrif- 
tianity,  from  which  they  well  knew  nothing  but  dangers, 
ioffes,  and  even  death  itfelf  could  be  the  refult.  That 
•fo  many  different  writers,  in  times  and  places  fo  diverfc, 
ilrouJd  every  where  fo  exactly  agree  and  harmonize  on 
the  fame  fubjecl,  affords  evidence  that  their  guide  was- 
truth  and  their  writings  are  genuine.  The  teftimony 
of  their  moft  deadly  enemies,  in  not  denying  but  con- 
Ceding  the  fe£ls  which  they  relate,  and  only  imputing 
them  to  falfe  caufes,  is  invincible  evidence  that  thefe 
fads  were  truly  related  and  could  not  be  denied.  They 
write  of  things  done  in  their  own  time,  of  which  they 
were  eye  and  ear  wit'neiTes,  and  muft  certainly  know 
and  could  not  miftake.  Further,  the  -contents  of  the 
Scripture  ferve  to  prove  its  truth.  Thefe,  fo  far  as 
they  come  within  its  ken,  exadlly  agree  with  right  rea- 
fon  :  to  inftance  in  moral  duties ;  the  fcripture  teaches 
nothing  which  is  contrary  to  reafon  rightly  improved, 
even  moral  Philofophers  and  Sophifts  being  Judges  ; 
thefe  teach  or  require  nothing,  under  the  dircftion  of 
right  reafon,  which  is  not  taught  and  required  in  a  man- 
Hsr  inuel,!  more  excellent  and  perfe(5l,  in  the  facred  writ- 

ingSo 


.Ser.  i»  of  Tihine  Authority.  i^ 

ings.  As  to  Its  hiftories,  it  every  where  agrees  with 
fa^ls  :  as  might  by  an  induction  of  particulars,  would 
time  and  room  permit,  eafily  be  made  to  appear. 
Should  we  next  turn  our  view  to  natural  religion',  both 
to  its  fpeculative  and  doctrinal  points,  we  might  readily 
perceive,  that  even  in  thofe  in  which  it  comes  neareil 
to  truth  and  right  reafon,  we  have  much  more  excellent 
and  perfect  inftruclion  from  the.  fcripture.  To  prove 
the  truth  of  fcripture  in  things  fupernatural  and  other- 
wife  unknown  is  now  lefs  difficult ;  for  we  have  no  rea- 
fon to  fufpe£l:  that  of  falfehood,  in  things  fupernatural 
or  miraculous,  which  we  always  and  every  where  find 
to  be  truth  in  things  natural  and  known  :  befide,  fcrip- 
ture hiftory  and  its  fupernatural  miraculous  fa6ls  are  fo 
blended  and  interwoven  that  a  confirmation  of  the  truth 
of  i|:§  hidory,  is  an  equal  confirmation  of  its  fupernat- 
ural and  miraculous  events. 

Having  thus  far  demonftrated  the  truth  of  the 
fcripture  in  general,  it  may  not  be  impertinent  nor  ufe- 
lefs  to  Gonfider  the  reafons  which  ferve  to  eflablifh  the 
truth  and  genuinenefs  of  the  New  Teflament,  in  par- 
Iticular. 

1 .  The  fame  arguments  which  have  been  ufed  to 
prove  the  truth  of  the  fcriptures  in  general,  that  taken 
from  the  Jewifh  records  only  excepted,  are  all  applica- 
ble, in  all  their  force,  to  the  writings  of  the  New  Tel^ 
tament,  and  equally  prove  them  true,  We  have  credi- 
ble evidence  from  authentic  approved  hiftory,  that  the 
fame  facred  books,  which  we  now  have  in  the  New 
Teitament,  were  all  written  by  the  Difciples,  and  con- 
temporaries of  Jefus  of  Nazareth,  and  that  they  were 
very  early  and  univerfally  received  and  ufed  by  the 
chriftian  church,  as  true  and  genuine  writings. 

2.  The  credibility  of  the  writers  :  The  perfons 
who  wrote  the  wonderful  things  concerning  Jefus  appear 
to  have  been  men  worthy  of  credit.  That  this  m>ay 
appear  in  a  convincing  light,  wc  are  to  remember,  they 
were  eye  and  ear  witnefes  of  the  things  which  they 

write  : 


20  "The  Chrifzian  Religion  Si:R.  I. 

write  :  they  who  faw  the  fa^ls  bare  record  and  knew 
with  certainty  that  their  record  was  true  :  they  declare 
what  they  faw  with  their  own  eyes,  and  heard  with 
their  own  ears.  They  were  not  fingle  witnefTes,  nor 
barely  two  or  three,  which  amounts  to  legal  evidence, 
Ijut  more,  they  were  twelve  ;  nay,  the  principal  faft, 
without  which  the  truth  of  all  others  muft  fail,  the  ref- 
urreftion  of  Chrifl,  is  attefted  on  the  authority  of  five 
hundred  brethren,  who  at  once  were  eye  witnefles  of 
the  furprizing  all  important  event,  i  Cor.  xv.  6.  &c= 
Of  Elijah's  afcenlion  to  heaven,  Elifha  alone  was  the 
iblitary  witnefs  ;  yet  his  fmgle  teflimony  v/as  always 
received  by  the  Jews  as  worthy  of  credit. 

They  could  have  no  temptation  to  riarfate  a 
falfehood,  either  from  ambitious  or  avaricioufe  views,  or 
any  other  felfifli  motive  :  they  full  well  foreknew,  for 
they  were  forewarned  by  their  Lord,  of  the  facrifices 
they  muft  make  in  his  caufe,  that  the  things  they  were 
to  teftify,  and  the  do£lrines  they  were  to  preach  would 
bring  upon  them,  like  a  deluge,  the  odium  of  the 
world  ;  and  thence  expofe  them  to  every  kind  of  dan- 
gers, lolTes,  perfecutions,  infamy,  poverty  and  even 
death  in  its  moft  frightful  forms.  In  their  narrations 
they  conceal  not  their  own  faults  and  failings,  as  an  im- 
poftor  would  certainly  have  done. 

They  wrote  and  pubiiftied  their  writings  while  as 
yet  very  many  were  Irving  who  were  prefent  and  eye- 
witneffes  of  the  fa(5ls  which  they  relate  :  who  had  feen 
and  heard  Jefus,  and  were  knowing  as  to  many  of  his 
mighty  works  :  and  among  thefe  many  of  their  bitter- 
efh  enemies^  who  were  fufficiently  inch'ned  and  might 
eafily  have  detected  the  fraud,  and  would  certainly  have 
done  it,  had  not  a  confcicufnefs  of  the  truth  of  the 
fafts  retrained  them.  Thefe  writers  are  circumftantial 
in  their  hiftory,  they  take  particular  notice  of  times, 
places  and  perfons  prefent  when  and  where  his  miracles 
were  wrought  ;  nor  do  they  difagree,  in  any  thing  ma- 
ierialj  one  v/ith  another  ,  although,  at  the  time  of 

writing 


Ser.  I.  cf  Divine  Author  it].  ai 

Writing  they  were  very  diftant  one  from  another,  both 
In  time  and  place. 

Thil Y  relate  things  done,  not  here  or  there  fe- 
cretly  in  fome  by-corner  ;  but  things  of  public  notori- 
ety, adled  publicly  in  the  open  view  of  the  world,  their 
mofl:  rancourous  enemies  being  prefent.  We  may  add 
finally,  they  fealed  the  truth  of  their  writings  witli 
their  blood  :  they,  Vi/^ith  true  chrlftian  heroifm  endured 
the  moll  intolerable  torments  and  cruel  death.  They 
died  as  martyrs  to  the  truths  of  the  New  Teftament. 

3.  The  truth  of  the  New  Teltament  may  be 
clearly  demonftrated  from  its  univerfal  and  moft  exaft 
agreement  with  what  is  v/ritren  in  the  Old.  The  very 
nature  and  complexion  of  its  contents  prove  it  genuine : 
particularly,  That  ail  its  parts,  on  fo  great  a  variety  of 
fubjefts,  and  written  by  fo  many  different  men,  diftant 
one  from  another  both  in  time  and  place,  without  the 
leafl  fhadow  of  previous  caballing  or  collufion,  fhould 
fo  accurately  agree  and  harmonize  among  themfelves — ^ 
With  the  nature  of  things — with  every  true  hifloryp 
Jewifh  and  Heathen,  as  by  adverting  to  particulars 
would  clearly  appear, — ^We  may  add  its  agreement  with 
the  Jews  themfelves,  its  greatefl  enemies  ;  for  moft  of 
the  pafTages  of  the  Old  Teflament  cited  in  the  New, 
were  explained  in  the  fame  fenfe  by  the  ancient  JewSg 
as  hath  been  illuflrated  by  ancient  Vv r iters  who  were 
well  informed  in  Jewifh  literature. — Permit  me  to  add 
finally,  that  the  enemies  of  chriftianity,  neither  ancient 
nor  modem  have  ever  been  able,  by  folid  proof,  to 
fupport  the  charge  of  falfehood,  though  often  brought, 
againfl  the  New  or  Old  Teflament,  or  any  part  of  them ; 
but  every  writing  is  to  be  held  true  until  it  is  fairly  and 
folidly  proved  to  be  falfe, 


SERMON 


&mm^^''¥^^is.m-m 


SERMON   II. 


iHi  CHRISTIAN  P.EUGION  or  DIVINE  AUTHOR^ 

ITY. 


Ephefians  ii.  20.     And  are  bidlt  on  the  foundation 
of  the  Apoftles  and  Prophets^  y^sus  Christ  h'mfelfbe-- 

ing  the  chief  corner  flone^  ■' 


inl  AVING  In  the  preceding  difcourfe 
jlluflrated  and  proved  the  neceffity  of  Divine  Revela- 
tion, alfo  of  its  being  committed  to  writing ;  and  that 
the  Sficred  Scripture,  containing  fuch  revelation,  is  a 
genuine  writing  and  univerfally  true  5  we  now  proceed 
in  the 

3d  Place  to  examine  the  evidence  of  its  divine 
authority  and  original :  and  this  may  be  done  with 
greater  facility  becaufe  its  truth  and  genuinencfs  being 
now  fufRciently  eflablifhed,  whatever  proof  it  exhibits 
of  its  own  divine  original,  may  with  propriety  be  im- 
proved and  muft  be  admitted  as  good  and  decifive  evi- 
dence in  the  cafe  ;  but  the  fcripture  every  where  a- 
bounds  with  teflimonies  to  this  purpofe  i  it  univerfally 
claims,  as  its  unqueflionable  right,  to  be  received  and 
fubmitted  to,  with  facred  reverence,  as  the  very  ijuord 
ef  God  and  not  of  man  ;  to  refer  to  particular  inflances 
would  be  an  iipplication  cf  fuch  ignorance  of  the  fcrip- 
*  ture 


Ser.  Hi  of  Dhlnc  Aiiihorily.  2  J 

ture  as  Is  reproachful  to'  thofe  who  have  the  Bible  with- 
m  their  reach. 

A  SECOND  argument  is  the  neccmty  of  a  written 
Revelation  from  God  :  which  has  been  ah-eady  proved  i 
whence  we  conclude,  that  etther  the  facred  fcripture, 
"which  we  poiTefs,  contains  that  revelation,  or  that  there 
is  no  fuch  revelation  given  to  men,  nor  ever  was  ;  but 
the  lad  fuppofition  is  abfurd,  we  mud  therefore  affert 
and  believe  the  former,  and  affirm  that  our  Bible  is 
that  word  of  God  :  this  argument  depends  on  a  two- 
fold hypothecs  which  mufl  l^e  confirmed  ;  the  flrfi 
that  of  neceffity  there  mud  be  a  written  revelation  from 
God  :  in  addition  to  the  proof  already  adduced  for 
this  purpofe,  permit  me  to  fay  this  necedity  may  be  un- 
deniably proved  both  from  the  nature  of  God,  and 
of  man  ;  for  to  God  is  due  wordiip  and  obedience, 
tvhich  cannot  be  rendered  unlefs  the  manner  of  hie 
wordiip,  and  his.  will  which  is  to  be  obeyed,  be  re-> 
vealed  by  God  himfelf  :  alfo  from  the  nature  of  man, 
Dvhich  conlids  of  an  immortal  foul  capable  of  eternal 
happinefs  or  mifery,  in  another  date  :  he  is  therefore 
in  abfolute  need  of  being  direfted,  by  certain  prefcrib- 
cd  means,  how  he  may  avoid  the  one  and  obtain  the 
other  ;  but  fince  he  is  in  himfelf  utterly  deditute  of 
fuch  dire£lion,  and  has  no  other  way  to  obtain  it,  he 
ys  in  abfolute  necedity  that  it  be  revealed  to  him  by 
God.  There  is  and  can  be  no  other  word  of  God,  as 
a  danding  rule  of  faith  and  praftice  but  the  fcripture  : 
this  appears  both  from  the  indu(5lion  of  particulars  made 
in  the  preceding  ditcourfe,  viz,  neither  natural  reafon, 
ftor  philofophy,  nor  the  documents  of  the  wife,  nor 
the  fayings  of  the  Fathers,  nor  any  enthufiadic  fug- 
gedions,  can  be  that  infallible  word  of  God.  This  is 
alfo  evident  from  the  very  nature  of  the  cafe  :  for  there 
are  things  in  the  chriftian  religion  and  edential  to  it, 
necedary  to  be  knovv^n  which  are  involved  in  mydery, 
and. not  knowable  but  only  by  divine  revelation  :— 
Such  as  for  indance,  the  Trinity  of  perfons  in  the  De- 

ity--. 


r4  The  Chrijlian  Religion  Sjgr.  IL 

ity — the  incarnation  of  the  Son  of  God — -tlie  tinion  of 
two  natures  in  the  Mediator — regeneration,  &c.— 
Thefe  and  other  important  doftrines,  which  lie  at  the 
foundation  of  the  chriflian  reb'gion,  are  and  can  be 
known  no  where  elfe  but  from  the  fcripture. 

Third,  The  nature  and  tenour  of  the  things  con- 
tained in  the  Bible  invincibly  prove  it  to  be  of  divine, 
original. 

These  are  fucfi  as  could  not  pofTibly  be  dictated 
by  any  creature ;  not  by  any  evil  fpirit  or  wicked 
man,  both  becaufe  the  multiplicity  of  rules  and  injunc- 
tions found  in  it,  requiring,  on  the  fevered  penalties, 
the  utmoll  purity,  even  fnilefs  holinefs  could  not  pojQi- 
hly  proceed  from  an  unholy  being  ;  for  they  are  utter- 
ly abhorrent  from  his  nature  ;  and  alfo  becaufe,  it 
cannot  be  admitted  that  he  fliould  have  denounced 
fuch  dire  anathemas  and  curfes  againfl  himfelf,  as 
fanc^ion  his  own  eternal  punifliment,  which  are  fre- 
quent in  the  fcriptures :  nor  could  they  originate  from 
iioly  angels  or  good  men  ;  for  to  be  guilty  of  fraud  or 
impofture  is  inconfiflent  with  their  chara£ler,  much 
more  to  arrogate  divine  authority  to  their  own  inven- 
tions ;  but  the  fcripture  univerfally  claims  fuch  author- 
ity to  itfelf  ;  which  clearly  demonflrates,  that  it  could 
not  be  the  produdion  of  good  angels  of  good  men  : 
it  mult  therefore,  of  neceflity,  have  had  its  origin  from 
God,  invefled  with  his  authority. 

Fou  RTH,  The  low  rank  and  mean  accomplifliments 
of  many  of  the  writers  of  the  facred  fcriptures,  com- 
pared with  the  fubhme  and  myfterious  truths  which 
they  unveil,  afford  an  incontellable  proof  that  their 
doctrines  are  of  divine  original.  For  the  deep  and 
hidden  things  there  openedtoviev/are  fuchasfarfurpafs 
the.  capacity  of  all  created  reafon,  even  the  molt  exalt- 
ed and  improved  ;  this  is  manifeft,  for  inftance,  in  the 
myfterious  do6lrine  of  the  Trinity,  the  origin  of  fin — ■ 
the  hypoflaticaJ  union  of  the  two  natures  in  the  perfon 
of  Chrifl-— the  redemption  of  men  by  the  blood  of  the 

Son 


Ser.  IL  of  Dhine  Authority,  25 

Son  of  God,  &c.  The  moil  enlightened  and  penetrat- 
ing philofophersj  aided  by  all  their  voluminous  au- 
thors, lliould  they  unite  to  a  man,  combine  all  their  fa- 
gacity,  and  exert  every  nerve  of  genius,  would  find 
themfelves  utterly  unequal  to  the  tafk  of  unfolding 
thefe  myflerious  truths  which  are  revealed  and  written 
in  the  facred  volume  ;  written  not  merely  by  men,  but 
men  of  the  lower  clafs  of  mean  condition,  Hiepherds, 
plowmen,  fifliermen,  mere  ignorant  laymen,  furniilied 
with  no  kind  of  literature,  without  ikill  either  in  logic 
or  oratory  ;  with  infallible  certainty  we  may  conclude, 
they  had  the  knowledge  of  thofe  myfteries,  not  other- 
wife  than  by  immediate  infpiration  from  God. 

Fifth.  The  many  fignal  interpofitions  of  Divine 
Providence  in  approbation  and  fupport,  both  of  the  in- 
fpircd  penmen,  and  the  religion  founded  on  their  writ- 
ings clearly  demonflrate  it  to  be  the  caufe  of  God. — > 
If  we  confider  either  the  miracles  which  were  wrought 
m  favour  of  the  fcripture,  which  we  fliall  foon  m.ore 
particularly  attend  to,  or  the  manner  in  which  the  doc- 
trines contained  in  the  Bible  Vv^ere  propagated,  main- 
tained and  vindicated,  by  the  inftrumentality  of  the  A-. 
poilles,  we  fliali  every  where  difcover  an  extraordina- 
ry care  and  watchfiilnefs  of  Divine  Providence  :  par- 
ticularly, if  we  confider  the  milTion  of  the  Apoflles  to 
preach  and  publifli  the  Gofpel ;  is  there  not  a  clear 
difplay  of  the  extraordinary  interpofition  of  the  Mofl 
High,  that  Chriil  fliould  feleft,  in  preference  to  all. 
others,  men  of  the  lower  rank,  furniflied  with  no  ad- 
vantages of  birth,  fortune,  fame  or  literature,  and  fend 
them  forth,  as  his  heralds  through  the  world,  to  pro- 
claim one  yefm^  crucified  in  Judea,  as  the  only  and 
Almighty  Saviour  of  the  world,  together  Vv^ith  a  prom- 
ife  or  the  reward  of  eternal  life,  to  them  who  iliould 
receive  him,  on  their  teilimony  ;  at  the  fame  tim^e  de- 
nouncing the  puniihment  of  eternal  death  to  all  v/ho 
Ihould  refufe  him  ?  and  that  this  inflitution,  in  itfelf  fo 
unpromifing,  ihould,  in  fuch  hands,  in  fo  iliort  a  time, 

D  make 


56  The  Chriftian  Rdigwn  SEk.  li, 

tcidkc  fo  great  a  progrcfs  through  'the  world  ;  and  th"at 
in  the  face  of  the  iitmofl  oppofition  from  earth  and 
hell  in  combination  ?  Alfo  the  effc£l:nal  fupport  and 
i)refervatian  given  to  the  Apoflles  on  this  extraordinary 
embaiiy  :  how  remarkably  was  the  arni  of  the  Lord 
made  bare,  in  that,  timid  unarmed  men,  fent  among 
ravenous  wolves,  equally  fo  that  the  churches  formed 
by  them,  which  were  truly  heartlefs  and  feeble,  jfliould 
be  fo  powerfully  faCcoured  and  defended  agaihfl  the 
alTauking  force  of  nearly  all  tlie  world,  and  that  even 
down  to  this  day  ?  In  this  the  approving  hand  of  God 
will  appear  yet  more  confpicuous,  when  we  conflder 
tlie  arduous  tailc  inipofed  on  the  Apoflles,  and  the  in- 
fuperable  difficulties  which  attended  it  ;  their  bufinefs 
was  to  perfiiade  men,  of  every  nation  and  religion,  to 
denounce  the  religion  and  mode  of  worfhip  embraced, 
fevered  and  even  idolized,  with  univerfal  confent,  by 
their  forefathers,  their  contemporaries,  their  families, 
neighbours  and  deareft  conneilions,  to  which  they 
were  almoft  invincibly  attached  and  bigoted  by  the  pre- 
judices of  education,  and  long  efliabliflied  hereditary 
cuftora  and  habit :  But  to  perfuade  men  to  alter  their 
teligiotrs  fentiments:,  rights  and  cufloms,  whether  true 
or  falfe,  is  one  of  the  hardefl:  things  in  the  world,  ef- 
pecially  when  ccnfxrmed  and  deep  rooted  by  the  aid  of 
bigotry  and  fuperftition  :  fuch  was  the  bufinefs  afTigH- 
ed  to  the  propagators  of  Chriftianity  :  not  only  this 
but  a  flili  more  arduous  difficulty  was  to  be  encounter- 
ed, they  were  fent  to  difciple  all  nations,  Jews  and 
Heathen,  to  Chrift  and  his  religion  :  to  perfuade  them 
not  only  to  renounce  aild  abandon  their  native  religion, 
but  cordially  embrace,  in  its  flead,  a  religion,  of  all 
others,  the  mofl  thwarting  and  difgufting  to  the  pride 
of  the  human  heart  ;  the  embracing  of  which,  at  the 
fame  time,  they  well  knew,  would  expofe  them  to  the 
reproach,  angry  refentment  and  cruel  perfecution  of  tlic 
world  around  them,  and  even  to  the  mofl  tormcnting 
death.     Can  it  be  thought  that  any  power  fliort  of 

Divine 


Ser.  I  J.  of  Divine  Authority.  27 

Divine  and  Omnipotent  could  give  fuccefs  to  fuch  an 
undertaking  ?  We  may  add,  the  horrible  judgments  of 
God  executed  on  the  oppofers  and  perfecutors  of  the 
Chriftian  caufe,  for  inilance  Herod,  Pilate^,  Julian,  &Cc 
clearly  fhew  it  to  be  under  his  divine  patronage,  and 
that  his  watchful  Providence  takes  its  part  and  aveng- 
Cth  its  wrongs. 

If  wt  look  to  the  fevere  and  fignal  punifliments 
inflicted  on  the  violators  of  the  do£l:rines,  precepts  and 
inflitutions  of  the  fcriptures,  both  Old  Teftament  and 
New ;  to  inflance  only  in  Nadab,  and  Abihu,  and  Uzzah, 
in  the  Old,  and  Annanias  and  Sapphira  his  wife  in  the 
New ;  we  may  fee  convincing  evidence  that  fcripture 
do^rines  and  inflitutions  are  held  under  the  patronizing 
care  of  a  watchful  and  avenging  Providence  :  they 
who  prefumptuoufly  difregard  them  do  it  at  their  per- 
il. From  all  thefe  particulars,  confidered  in  connec- 
tion, it  appears,  with  irrefiflable  evidence,  that  God 
hath  openly  attefted  his  high  approbation  of  the  fcrip- 
ture and  its  religion,  and  holds  them  under  his  foftcr- 
mg  care  as  his  own  olispring  5  but  he  would  not  nor 
could  he,  approve  and  give  fuch  countenance  to  an  im- 
poflure  :  we  may  therefore  on  fure  ground  conclude, 
without  all  peradventure,  it  is  of  Divine  original  and 
authority. 

Sixth.  The  vifible  marks  and  charafteriflics,  in- 
herent in  the  fcripture  itfelf,  evince  its  Divinity.  Such 
as  its  antiquity  ;  the  five  books  of  Mofes  taken  togeth- 
er, make  up  the  oldefl  book  in  the  world  ;  it  has  been 
extant  now  more  than  three  thoufand  years  ;  and  the 
whole  of  the  Old  Teftament  more  than  two  thoufand, 
and  the  New  about  feventeen  hundred.  Alfo  its  per- 
petuity in  duration  while  all  other  antient  books  have 
been  devoured,  either  by  time,  devaflations,  wars  or 
conflagrations,  this  by  a  kind  and  watchful  Providence 
has  been  preferved  entire,  and  handed  down  even  to 
our  times.  Likewife  the  harmony  and  perfeft  confift- 
ency  of  all  its  parts.     We  may  add  the  humble  majefly 

of 


2-8  The  Chrijlian  Religion  Ser.  II. 

of  Its  flile  conne£led  with  its  fo  great  power  and  ener- 
gy- 

Seventh.  This  foundation  truth  is  invincibly 

fupported  by  the  miracles  which  have  been  wrought  in 
its  confirmation. 

A  PROPER  miracle  is  an  a£l:  above  created  pow- 
er, and  belide  or  contrary  to  the  eftablillied  laws  of  na- 
ture, and  can  be  performed  by  none  but  God  the  au- 
thor of  nature  and  its  laws  ;  nor  is  it  in  the  power  of 
God  to  work  miracles  in  favour  and  fupport  of  that 
which  is  not  true  ;  but  certain  it  is,  he  hath  done  ma- 
ny and  great  miracles  in  favour  of  fcripture  truths  :— 
this  is  certain  both  from  the  teftimony  of  other  writ- 
ings concerning  the  fcripture,  and  alfo  from  the  tefli- 
mony  of  fcripture  concerning  itfelf.  Which  teflimo- 
nies  of  fcripture  however  are  not  to  be  here  urged  as 
divine,  left  we  ftiould  argue  in  a  circle,  but  as  human 
teftimonies,  which  we  have  lliewn  to  be  true,  and  ful- 
ly to  be  relied  on  ;  having  demonftrated  the  fcripture 
to  be  a  true  and  genuine  writing,  we  may  with  pro- 
priety improve  its  teftimony,  though  as  human,  yet  of 
equal,  nay  of  greater  validity  than  any  other  hiftory, 
becaufe  its  truth  is  fupported  and  eftablilhed  on  better 
evidence. 

The  miracles  wrought  by  a  power  clearly  divine 
in  coniirniation  of  the  fcripture,  both  under  the  Old 
Teftament  and  New,  efpecially  the  latter,  were  many 
and  mighty  ;  as  is  abundantly  evident  from  facred  hif- 
tory. By  the  miraculous  hand  of  the  Redeemer,  the 
God  of  Ifrael,  his  people  were  refcued,  with  mighty 
figns  and  wonders,  from  cruel  flavery  in  Egypt,  con- 
duced on  dry  ground  through  the  midft  of  the  fea,  and 
through  the  wildernefs,  and  for  the  fpace  of  forty 
years,  by  a  conftant  miracle,  were  lupplied  with  food, 
and  raiment,  and  water  from  the  rock.  By  a  notable  mir- 
acle, Elijah  confounded  the  priefts  and  worihippers  of 
Baal,  and  conftrained  the  fpe^ators  to  acknowledge 
the  Lord  the  only  God, 

Thp.se 


Ser.  IL  of  Divine  Aiiibority.  29 

These  and  many  other  miracles  were  wrought  In 
confirmation  of  the  fcriptiires  of  the  Old  Teftament. — 
The  prophet  Ifaiah  foretold  and  particularly  deciphered 
fome  of  the  wonderful  things  which  fnouid  diftinguilh 
the  times  of  the  Mefliahj  viz.  that  the  eyes  of  the  blind 
fhould  be  opened,  mid  the  ears  of  the  deaf  unjioped  ;  the 
lame  man  leap  as  an  hart,  and  the  tongue  of  the  dumb 
ftng.  This  was  literally  fulfilled  in  the  miniilry  of  Je- 
fus  of  Nazareth,  as  every  one  knov/s  who  has  any  ac- 
quaintance with  his  hiftory  :  we  there  read,  that  the 
deaf  hear,  the  blind  fee,  the  lame  walk,  the  tongue  cfthe 
du?nb  is  Icofened,  and  the  dead  are  raifed.  To  refer  to 
particular  inflances  is  needlefs.  Modern  infidels  have 
had  the  effrontery  to  deny  that  Jefus  wrought  any  mir- 
acles, and  that  any  were  ever  wrought  by  Prophets  or 
Apoflles  in  favour  of  the  fcripture  ;  but  it  is  worthy  of 
cbfervation,  that  they,  who  lived  at  the  time,  were 
eye  and  ear  witnefles  of  thefe  fupernatural  works,  had 
not  the  impudence  to  deny  the  fafts  ;  no  they  were 
acknowledged  not  only  by  the  friends,  but  even  by  the 
enemies  and  warraef!:  oppofers  of  the  chriPtian  caufe  ; 
they  GonfeiTed  they  were  fupernatural  works,  wrought 
by  a  fupernatural  power,  they  only  denied  it  to  be  di- 
vine. Hear  the  confeifion  of  the  chief  priefls  and 
Pharifees,  convened  in  council  for  tlie  purpofe  of  ob- 
{]:ru£ling  the  fuccefs  of  the  miracles  and  do6i:rines  of 
Chrift,  thefe  wTre  his  bittereft  enemies  and  finally  hi3 
accufers  and  murderers  ;  the  voice  of  this  council  is, 
this  man  doth  many  miracles,  if  we  let  him  thus  alone  all 
men  will  believe  on  him.  The  miracles  wrought  by 
Chrill  and  thofe  to  whom  he  gave  pov/er,  properly  at- 
tended to  would  force  from  every  difcerning  unbiaflcd 
mind  the  confeffion  of  Nicodemus,  Rabbi,  we  know 
that  thou  art  a  teacher  come  from  God  :  for  no  man  can  do 
thefe  miracles  which  thou  doeji  except  God  be  with  him,— 
Whenever  a  proper  miracle  is  wrought,  the  hand  of 
God  is  to  be  feen  and  confefTed,  as  ov/ning  and  approv- 
ing both  the  teacher  and  his  doftrine  }  but  w^e  have  lUl 

the 


3'S>  The  Chrtjiian  Religion  Ser.  IL 

the  evidence  that  can  reafonably  be  wiflied  for  or  need- 
ed to  convince  us  that  many  notable  miracles  have  beeii 
actually  done,  both  under  the  Old  Teftament  and  the 
Nev/,  in  confirmation  of  fcripture  truths  :  of  this  we 
have  not  only  the  tefliraony  of  the  fcripture  itfelf,  as 
has  been  iliewn,  but  the  concurrent  teilimony  of  pro- 
fane hillory  ;  ibme  cf  the  miracles  of  the  Old  Tefta- 
ment are  mentioned  in  the  works  of  heathen  writers ,; 
many  of  the  miracles  wrought  by  Chrift  and  his  Apoff 
ties  are  taken  notice  of  in  thp  writings  both  of  Jews 
ruid  Heathen.  Thus,  I  thii;k,  the  miracles  wrought 
for  that  purpofe,  afl'ord  full  demonflration  that  the 
fcripture,  and  confequently  the  chriflian  religion  which 
is  built  upon  it,  are  of  Divine  authority. 

EiGPiTH.  The  prophefies  .contained  in  the  Bible^ 
in  connection  v;ith  their  fulfilment,  afford  another  in- 
fallible proof  that  God  is  its  author.  It  is  felf  evident 
that  none  but  the  omnilcicnt  could  foretell  and  minute- 
ly dc"fcribe  things  hundreds  ahd  thoufands  of  years  be- 
fore they  exifl:  :  fuch  predictions  are  numerous  in  the 
writings  of  Mofcs  and  the  Prophets,  of  Chrifl  and 
his  Apolllcs  ;  that  thefe  are  true  and  genuine  writings, 
and  to  be  received  as  fuch,  you  have  feen  fully  con- 
firmed, in  a  former  difcourfc  ;  there 'is  therefore  no 
reafon  to  queltion  that  the  prophefies  contained  in 
them  were  given  out  and  written,  from  Mofes  down- 
ward to  the  perfe^ing  and  fealing  the  whole  canon  of 
the  fcripture  by  St.  John  the  Divine,  at  the  time  and 
by  the  very  pcrfous  as  there  reprefented. 

Fp.om  the  death  of  Mofes  to  this  time  is  more 
than  three  thoufand  years,  from  the  compleating  oi 
the  Old  Teftament  canon  by  tlie  prophet  Malachi,  is 
near  twenty  three  hundred  years,  and  from  the  perfect- 
ing of  the  whole  fcripture  by  St.  John  in  the  Revela- 
tion is  about  feventeen  hundred  years. 

The  enemies  of  Chriflianity,  to  difcredit  the  fa< 
cred  volume  and  perfuade  us  to  rejeft  it  as  fpurious, 
tell  us  "  that  the  pretended  prophefies  found  in  it  are 

"*  of 


Ser.  IL  of  Divine  Authbrify;  ^i 

"  of  much  later  date,  and  were  written  after  the'  e- 
*'  vents  which  they  would  feem  to  predift,"  the  events 
fo  exaftly  ccrrcfpond  with  their  predi<ri:ions  that  they 
would  coniider  them  rather  as  hiftories  than  prophefies ; 
having  no  other  way  to  evade  the  force  of  this  argu- 
ment in  favour  of  Divine  Revelation  j  but  that  this  is 
a  mere  evafion  and  utterly  void  of  truth,  you  may  be 
aflbred  from  the  evidence  which  has  been  adduced  to 
the  contrary  ;  for  if  the  fcripture  is  no  impoflure  but 
a  true  genuine  writing  as  has  been  demonitrated,  wc 
may  thence  obtain  certainty  that  the  prophefies  contain- 
ed in  it,  were  given  out  at  the  time  and  by  the  fime 
perfons  as  there  related.  Had  infidels  any  colourable 
pretence  for  this  evafion,  with  refpeft  to  thofe  prophe- 
jies  which  were  long  fmce  fulfilled,  yet  certainly  they 
can  have  none  as  to  thofe  which  are  now,  at  this  ve- 
ry time,  clearly  fulfilling,  before  our  eyes,  and  in  the 
open  view  of  all  the  world  :  and  fuch  there  are.  I 
fliall  particularly  confider  but  one,  of  many  which  are 
to  the  prefent  purpofe,  it  refpects  the  prefcnt  ftate  and 
fituation  of  the  Jews  ;  v/hich  more  than  three  thou- 
fand  years  nnce  was  foretold  with  great  accuracy,  by 
Mofes,  as  you  may  fee  in  the  28th  Chapter  of  Deuter- 
onomy ;  a-partof  his  prophefy  is  expreffed  in  thefe 
words.  And  the  LordJIjaUfcatter  thee  among  all  people^ 

from  one  end  of  the  earth  ccen  unto  the  other.  And  a- 
mong  thefe  nations  flmll  thou  find  no  eafe,  neither  Jlmll  the 

fole  of  thy  foot  have  refi  ;  but  the  Lord  flmll  give  thee 
there  "  a  trembling  heart  andforrovj  of  mind.     Then  the 

■  *'  Lord  will  make  thy  plagues  zvonderful,  and  the  plagues 
*'  of  thy  feed,  even  great  plagues  and  of  long  continu- 
"  ance  ;  and  thcyfjall  be  upon  thee  for  afign  and  a  luon- 
"  der,  and  upon  thy  feed  forever.  And  our  bleffed 
•Lord,  in  his  day,  clearly  forewarned  that  people,  that 
thefe  awful  calamities  were  foon  to  be  infli<^ed  by  the 
hand  of  the  Romans,  ^where  lie  fays,  Thefe  be  the  days 
cf  vengeance,  that  all  things  which  are   written  may  be 

fulfdled'.     For  there  fhall  be  great  difirefs  in  the  land, 

OT'd 


32  516^?  Chriflian  Religion  Ser.  IL 

cr.id  wrath  upon  this  people.  And  they  Jloall  fall  by  the 
edge  of  the f  word,  and  foall  be  led  aivay  capthe  into  all 
stations  ;  and  Jerufakni  fjall  be  trodden  doxun  of  the  Gen- 
tiles^ until  the  times  of  the  Gentiles  be  fulfilled.  We  need 
only  to  turn  our  eye-:-  to  the  prefent  ftate  and  condition 
of  this  rejected,  defpifed  people,  to  fee  the  exa^  fulfill- 
ment of  thefe  prophefies ;  we  iliall  fee  them,  according 
to  prophefy,  in  hd:  led  away  captive  and  fcattered  a- 
inong  all  nations.  There  is  no  civilized  nation  where 
they  are  not  found  ;  except  where  they  have  been  ban- 
iflied  in  difgrace  ;  yet  no  where  intermixt  or  united 
■with  any  other  people  ;  but  arc,  in  all  places  kept  dif- 
tinft  and  known  to  be  Jews  :  wherever  they  are,  they 
have  710  rc/l,  in  general  have  no  fettled  habitations  or 
landed  property  of  their  own  ;  they  enjoy  not  the 
rights  of  citizenfliip,  of  electing  or  being  elected  to 
office,  civil  or  military.  In  no  part  of  the  v/orld  have 
they  any  thing  like  either  a  civil  or  ecclefiaflical  polity 
of  their  own  ;  but  are  in  fubjection  to  the  government 
where  they  happen  to  refide,  be  it  defpotic  or  free  j 
they  are  viewed  with  an  eye  of  reproach  as  a  people  in 
difgrace.  Such  have  been  their  iituation  now  for  a- 
bout  feventcen  hundred  years  ;  agreeable  to  prophe- 
fy, it  hath  been  of  long  continuance  ;  and  agreeably  to 
our  Saviour's  prediftion  v/ill  continue  until  the  tiines  of 
the  Gentiles  be  fulfilled  :  or  in  the  language  of  St.  Paul, 
miiil  the  fidncfs  of  the  Geiitiles  be  co?ne  in.  No  other 
people  of  equal  or  nearly  equal  antiquity  can  be  found 
or  any  remains  of  them  among  men  ;  for  inflance,  the 
Egyptians,  Philiflines,  Chaldeans  &c.  their  name  is  ut- 
terly extinguiflied  and  they  intermingled  and  fwallo"^- 
ed  up  in  the  mafs  of  nations. 

The  Arabians,  who  are  the  pofterity  of  Ifhmael, 
are  an  exception  to  the  preceding  remark  ;  for  they, 
pver  fmce  the  days  of  Abraham  their  father,-  have  been 
held  up  in  the  hand  of  Divine  Providence,  as  another 
remarkable  inftance  of  the  fulfillment  of  prophefy,  in 
the  open  viev/  of  mankind.  This  prophefy  was  an- 
nounced 


Ser.  IL  of  Divine  Authsrity.  33 

nounced  by  a  fpecial  mefTenger  from  God,  called  an 
angel,  who  appeared  to  Hagar,  and  foretold  her  that 
the  child  \vith  which  /lie  was  then  pregnant,  by  A- 
bram,  {hould  be  called  JJIomael^  and  ks  will  be  a  ivild 
man  ;  his  hand  will  be  againji  every  ?7ian,  and  every  marJs 
hand  againji  him  :  and  hejloall  dwell  in  the  prcfence  of 
all  his  brethren.  The  prophefy  refpe^ls  his  pofterity  in 
their  future  generations  ;  his  twelve  fons  called  princes 
fettled  and  dwelt  in  Arabia,  near  the  borders  of  E- 
gypt,  where  they  continue  to  this  time,  a  wild  and 
favage  race,  who,  having  their  hand  againji  every  man, 
they  live  by  rapine  and  plunder,  whicli  caufeth  the 
hatred  and  hoftilities  of  their  neighbours  ;  vet  none 
have  been  able  to  extirpate  them  ;  they  have  continu- 
ed in  this  fituation,  now  for  the  fpace  of  three  thou- 
fand  and  feven  hundred  years  nearly,  and  flill  dzuell  in 
the  prejence  of  all  their  brethren.  But  to  return  to  the 
Jews,  who,  although  they  are  fcattered  among  all  na- 
tions, are  yet  kept  diftinft  and  known  from  all  other 
people  :  the  great  and  deftruftive  overturnings  and 
revolutions  which  have  taken  place  among  the  nations 
of  the  earth  for  feventeen  hundred  years,  have  not  been 
able  to  blot  out  their  name  or  make  any  material  altera- 
tion in  their  ftate  ;  furely  the  finger  of  God  is  here.— 
We  have  in  this  inftance  twofold  invincible  proof  of 
the  truth  and  divine  authority  of  the  Chriflian  Revela- 
tion and  religion,  the  one  an  exa£t  and  undeniable  ful- 
filment of  prophefy,  in  open  view  before  our  eyes, 
and  the  other  a  {landing  continued  miracle,  of  which 
"we  and  all  the  vv^orld  are  witneffes,  by  which  that  ful- 
filment is  effefted  ;  for  nothing  fliort  of  the  miraculous 
hand  of  God  could  effeft  it.  As  the  feed  of  Abra- 
ham were  once  feparated  unto  God,  and  fet  up  by 
him,  as  a  beacon,  to  diffufe  light  and  inftrudion  from 
the  revelation  of  his  word,*  fo  now  they  are  and  have 
been  for  ages,  by  his  unfathomed  wifdom  and  miracu- 
lous power  held  up,  in  the  open  view  of  the  world,  as 
D  a  {landing 

*  To  the  world  around  them. 


34  ''^be  Chrijuan  Religion  Ser.  IL 

a  {landing  monument,  an  irrififlable  demonftration,  of 
the  infallible  truth  and  divine  original  of  his  written 
word.  Was  this  evidence  alone  properly  attended  to, 
there  would  not,  there  could  not,  be  an  infidel,  or  a 
deifl  in  the  world,  at  leaft  where  fcripture  prophefies 
and  the  pafl  and  prefent  ftate  of  the  Jews  are  known. 

Ninth.  I  fhall  add  but  one  argument  more  in 
proof  of  the  great  foundation  truth  we  are  attempting 
to  vindicate,  it  is  this.  The  general  fcheme  opened  and 
profecuted  throughout  the  facred  volume,  clearly  de- 
monflrates  its  divine  original. 

The  author  certainly  had  a  mind  fufficiently  ca- 
pacious and  difcerning  thoroughly  to  look  through 
things  from  the  beginning  to  the  end :  and  minutely 
view  all  the  intermediate  objects,  which  might,  as 
means,  tend  either  to  aid  or  impede  the  great  defign, 
and  the  fitted  means  and  methods  to  obflru£l:  the  one 
and  effectuate  the  other.  The  fcheme  is  that  of  man's 
redemption  by  the  mediation  of  the  Son  of  God  in- 
carnate :  to  reveal  him  in  his  mediatorial  charafter  and 
work,  to  lead  men  to  know  and  embrace  him  as  the 
only  Saviour  of  finners,  is  the  great  defign  progreffive- 
ly  opened  and  harmonioully  profecuted  through  the 
whole  fcripture.  Old  Teflamcnt  and  New  ;  in  the  for- 
mer with  a  far  lefs,  though  increafmg,  degree  of  light 
and  clearaefs,  than  in  the  latter.  A  careful  unbialTed 
attention  to  this  amazing  plan  as  unfolded  and  carried 
into  effect  by  the  word  and  fpirit  of  God,  will  produce 
full  conviction  that  known  unto  the  author  of  it,  mere 
all  his  works  from  the  beginning.  That  he  is  God,  and 
there  is  none  like  him  :  declaring  the  end  from  the  begins 
ning,  and  from  ancient  times  the  things  that  are  not  yet 
done,  faying  my  council  fhall  Jiand^  and  I  will  do  all  7ny 
pleafure. 

The  limits  affigned  me  forbid  a  more  particular 

difci^ilion  of  this  argument,  nor  is  it  neceffary  ;  the 

candid  attentive  reader  will  be  fenfible  that  cogent  and 

conclufive  arguments  are  not  wanting  fully  to  confirm 

♦  this 


Ser.  II.  of  Divine  Authority'.  31^ 

this  foundation  principle  of  chriflianity,  the  truth  and 
divine  authority  of  the  fcriptures,  which,  at  the  fame 
time,  as  folidly  evince  the  Chriflian  Religion  of  divine 
authority  ;  the  latter  is  built  wholly  on  the  former. 

Of  the  manner  in  which  the  word  of  God  was 
communicated  to  the  Prophets  and  Apoflles,  take  the 
explanation  from  St.  Peter,  he  fays,  The  prophecy  cmne 
not  at  any  time  by  the  will  of  7nan,  hut  holy  men  of  God 
fpake  as  they  were  moved  by  the  Holy  Ghoji.  Thefe  holy 
men,  were  the  Prophets  and  Apoflles,  whence  we  are 
faid  to  be  built  on  them  as  a  foundation  :  the  facred 
word  written  by  them  is  the  fure  foundation  of  the 
faith  and  religion  of  chriflians. 

It  ought  to  be  obferved  that  the  Holy  Spirit  njov- 
cd  and  infpired  them  in  a  diiFerent  manner  in  different 
parts  of  this  bufmefs,  things  which  were  before  un- 
known to  them,  fuch  as  the  hiftory  of  the  creation, 
the  fall  of  man,  &:c.  which  were  pad,  yet  unknown, 
ai;d  predictions  of  things  future,  the  knowledge  of 
thefe  they  received  by  tlie  immediate  infpiration  of  the 
Holy  Ghofl  ;  for  there  was  no  other  way  in  which  they 
could  obtain  fuch  knowledge.  As  to  things  already 
known  or  which  might  be  known  by  ordinary  means, 
fuch  as  the  hiflory  of  Chrifl  written  by  the  Evangel- 
ifls,  the  Afts  of  the  Apoflles  written  by  Luke,  and 
fuch  like,  they  had,  by  a  divine  influence,  fuch  prefence 
of  mind,  fuch  religious  care  and  caution,  that  they  could 
not  err :  at  the  fame  time,  in  both,  they  had  the  gen- 
tle accommodating  influence  of  the  Holy  Spirit,  in 
fuch  manner,  that  the  feveral  writers  fliould  ufe  fuch 
ftile  and  language,  as  was  diflin6tive  and  charafleriflic 
of  the  writer,  as  is  obfervable  in  their  writings.  . 

The  books  of  both  Teflamcnts  are  to  be  account- 
ed authentic  and  canonical  only  in  their  original  lan- 
guages :  as  all  public  inllruments  and  writings  are  val- 
id only  in  their  originals  ;  becaufe  thefe  holy  men  on- 
ly, who  were  furniflied  with  the  infallible  guidance  of 
tl^e  Holy  Spirit  could  utter  an  infpired  and  authentic 

fcripture. 


■36  The  Chriftian  Religion  Ser.  IT, 

fcripture.  The  original  authentic  languages  are  the 
Hebrew  and  Greek  :  the  Old  Te^ament  was  original- 
ly given  to  the  church  of  Ifrael  in  Hebrew,  with  this 
exception,  that  fome  fmall  parts  of  it,  in  E-)yra,  Efther, 
Jeremiah  and  Daniel  were  written  in  the  Chaldean  lan- 
j^iage.  That  the  New  Teflament  was  written  only  in 
Greek,  is  acknowledged  in  the  chriftian  church  :  there- 
fore we  receive  the  fcripture  as  authentic  only  in  thofe 
languages.  As  the  church  of  Ifrael  held  no  other  but 
the  Hebrew  of  the  Old  Teftament,  fo  the  chriftian 
church  holds  none  but  the  New  Teftament  in  Greek  as 
canonical.  The  books  called  Apocrypha,  not  having 
hetn  originally  written  in  Hebrew,  and  for  other  good 
reafons,  were  never  received,  either  in  the  Jewifti  or 
chriftian  church,  as  canonical  fcripture.  However  the 
facred  fcriptures,  for  the  common  ufe  of  the  church, 
may  and  ought  to  be  tranflated  into  other  languages  ; 
and  tranflations  in  any  language  are  to  be  received  as 
authentic,  fo  far  as  they  truly  copy  the  original,  by 
v/hich  they  are  always  to  be  cautioufly  examined.  II- 
luftrious  and  forever  to  be  adored  was  the  kind  provi- 
dence of  God,  in  preferving  thefe  fountains  of  divine 
wifdom ";  not  only  that  they  have  not  been  wholly  and  al- 
together loft,  but  that  they  have  not  been  mutilated  by 
the  lofs  of  any  one  book,  nor  even  corrupted  with  any 
very  material  error.  While  thefe  fountains  have  been 
thus  fecure,  not  fo  much  as  one  of  the  more  ancient 
tranflations  has  come  down  to  us  entire. 

From  human  tranflations  may  be  learnt  every 
thing  neceft'ary  to  falvation,  provided  they  only  agree 
with  the  original  in  eflential  parts,  as  they  all  have 
been  -wont  to  do  which  have  been  received  by  the  chur- 
ches ;  although  at  the  fam»e  time  they  may  difagree  and 
be  deficient  in  many  things  of  Icfs  importance.  We 
may  reft  alTured  and  fatisfied,  that  the  facred  books  are 
come  down  to  us  pure  and  genuine,  although  feeming 
mconfiftancles,  real  difficulties  or  deficiences  in  things 
vhich  do  not  at  all  affe£l  the  effentials  of  religion-,  are 

to 


Ser.  ll.  of  Divine  Authority.  37 

to  be  met  with  in  our  tranfiations  ;  fuch  things  may- 
well  be  expected,  and  are  to  be  imputed  either  to  our 
ignorance  of  ancient  cuftoms,  ufages,  idioms  of  fpeecli, 
&;c.  or  to  the  milapprehenfion,  careleffnefs  or  igno- 
rance of  tranfcribers  ;  it  could  not  be  otherwife  unlefs 
they  all  had  been  divinely  infpired. 

Ten  thoufand  fuch  flaws  and  faults,  avidioufly 
hunted  up  and  fet  in  their  full  fcrength  and  mod  for- 
midable array,  by  the  zealous  advocates  of  infidelity, 
with  a  view  to  bring  the  Bible  into  diibredit  and  con- 
tempt, have  as  little  force  in  the  ballance  of  wifdora 
and  a  found  mind,  againft  the  weighty  cogent  argu- 
ments which  give  firm  fupport  to  the  belief  of  its  truth 
and  divine  original,  as  a  ftraw  in  the  fcale  againft 
bulky  mountains  ;  while  in  the  mean  time,  the  feveral* 
perfectly  harmonize  in  things  effential,  fuch  as,  ar- 
ticles  of   faith,  precepts,  promifes,  threatenings,  &c. 

The  following  reafons  may  give  us  aiTurance  that 
the  fcriptures,  in  their  originals,  have  not  been  materi- 
ally corrupted.  i .  Bccaufc  to  permit  it  is  contrary  to 
the  kind  and  watchful  providence  of  God  ;  will  not  he 
who  numbers  and  guards  the  hairs  of  our  heads,  watch 
over  and  preferve  the  foundation  of  our  religion,  our 
eternal  falvation  ?  2.  Chrifl  himfelf  has  given  us  his 
word,  that  Will  heanjen  and  earth  pqfs,  one  iota  or  one  tit- 
tle JImU  not  pafs  fro?n  the  law,  Uill  all  be  fulfilled,  3. 
The  authority  of  fcripture  cannot  be  fupported  with- 
out the  purity  of  its  originals  ;  but  fmks  at  once  upon 
the  fuppolition  of  any  material  corruption  in  them. — 
4.  Neither  the  Hebrew  of  the  Old  nor  Greek  of  the 
New  Teftament  hath  been  corrupted,  therefore  none  : 
not  the  former,  becaufe  it  could  not  have  been  done  by 
the  Jews,  for  they  were  afliduous  even  to  fuperflition, 
in  their  zeal  to  prefer.ve  its  purity  :  as  appears  from 
their  own  Mafora,  a  Jewifli  book  fo  called,  and  alfo 
from  the  teflimonies  of  Philo  and  of  Jofephus,  kc. — 
Chrifl  and  his  Apoftles  never  upbraided   them  with 

this 

*  Approved  Tranflatlons, 


3$  '^T'he  ChrijVian  Religion  S'kr,  II, 

this  fault,  nor  anj  where  gave  the  lead  Intimation  that 
the  Jewilli  fcriptures  were  corrupted,  as  doubtlefs  they 
would  have  done,  had  they  been  chargeable  with  it.-— ?• 
Nor  was  it  ever  in  the  power  of  chriftians  of  any  de- 
nomination, had  they  been  eyer  fo  much  difpofed  to 
coi-rupt  it,  the  multiplicity  of  copies  widely  diffufed 
through  the  world  rendered  it  utterly  impolTible  : — 
Likewife  by  reafon  of  a  variety  of  fefts,  with  a  vigil- 
ant and  jealous  eye  watching  one  another  ;  the  Jews, 
at  the  fame  time,  in  great  numbers,  ftanding  round 
narrowly  eying,  and  fufficiently  prompt  to  dete£l  eve- 
ry miftep  ;  having  been  corrupted  by  none,  either 
Jews  or  Chrifb'ans,  it  remains  uncorrupt. 

No  more  has  the  Greek  of  the  New  Teftament 
been  corrupted  ;  for  the  fuppofition  militates  againft  the 
wifdom  and  goodnefs  of  its  divine  Author  ;  he,  who  has 
engaged  that  one  iota  fliall  not  pafs  from  the  law,  the 
Old  Teltament,  we  may  be  aifured,  will  take  as  effe6^- 
tial  care  for  the  prefervation  and  purity  of  the  Gofpei 
or  New  Teftame^t. 

We  have  this  farther  conflderation.  The  pious 
7eal  of  the  wife  and  foithful  watchmen,  the  eminent 
doclors  and  teachers  in  the  chriftiau  church,  and  fuch 
there  have  been  in  every  age,  hath  always  moved  thera 
with  a  vigilant  eye  to  guard  its  purity,  and  with  pru- 
dent care  and  diligence  remove  and  amend  any  little 
corruptions  that  might  have  been  introdueed  by  its  ad- 
verfaries. 

The  fubjeft  opens  an  extenfive  field  for  the  culti- 
vation of  many  interefling  practical  ufes  of  improve- 
ment :  but  having  already  furpaifed  the  limits  prefcrib* 
ed,  am  not  permitted  to  enter  upon  it,  farther  than 
barely  to  fuggeft,  that  it  is  highly  incumbent  on  the 
teachers,  the  miniftcrs  of  the  chriflian  religion,  feriouf- 
ly  and  often  to  urge  and  inculcate  on  their  hearers,  the 
divine  authority  of  the  fcriptures  :  this  appears  to  mc 
of  fo  great  ufe  and  even  neceiTity  to  the  fuccefs  of  our 
miniflry,  in  the  promotion  of  the  well  being  of  the 

church. 


SfR.  Ih  (f  Dlvme  Authority.,  I9. 

church,  and  the  falvation  of  foiils,  that  I  cannot  per- 
fuade  myfelf  to  pafs  it  without  fome  brief  remarks. — 
This  is  of  great  importance,  as  a  mean  an.d  the  only 
effeftual  mean  to  perfuade  men  to  "hear  and  receive  the 
word,  not  as  the  word  of  men^  hut  as  it  is  in  truth  the 
word  of  Cod.  It  is  of  moment  that  they  are  led  to 
coniider  this  as  the  firft  element  of  the  chriftian  relit^- 
ion,  the  very  firft  thing  to  be  learnt  and  known  in  it. 
Knowing  this  firft,  fays  St.  Peter,  to  all  chriftians,  that 
no  prophefy,  no  part  of  the  fcripture  is  of  human,  but 
of  divine  authority  :  it  is  very  obfervable,  this  con- 
ftantly  holds  the  firft  place,  in  moft  of  the  prophetic 
writings,  as  may  be  feen  by  any  one  who  will  look  to. 
the  beginning  of  the  books  of  the  Prophets  :  Thus 
faith  the  Lord^  or  the  word  of  the  Lord  which  canw  to 
the  prophet  by  name,  is  the  common  introdu(5tion  to 
their  writings.  The  divine  authority  of  the  fcripture 
is  not  only  the  firft  element,  it  is  even  the  only  fupporter 
and  foundation  of  the  chriftian  religion  :  thus  much  is 
clearly  afferted  in  the  text  :  this  therefore,  before  all 
things  elfc,  as  a  foundatiDn,  is  to  be  rightly  and  firmly 
laid,  by  the  fpiritual  builder  ;  fays  St.  Paul,  as  a  wife 
maftcr  builder  Ihanje  laid  the  foundation ^  '<5'c. 

This  is  at  the  bottom,  as  the  foundation  ftone  of. 
all  other  chriftian  principles,  doctrines  and  praftice  y 
if  this  be  not  ftrongly  laid,  but  fails,  they  will  unavoid- 
ably all  fail  and  fink  with  it.  It  is  that  foundation  with- 
out which  neither  faith  nor  obedience  will  have  place 
in  our  hearers  :  what  is  faith  but  to  aflent,  becaufe 
God  hath  fpoken  ?  Unlefs  we  have  a  firm  perfuafion 
that  God  hath  fpoken  whatever  is  written  in  the  Bible, 
on  what  can  faith  reft  ?  Again,  what  is  obedience,  but., 
to  do  what  God  commands  ?  Unlefs  therefore  we  are 
certain  that  God  hath  fpoken  thefe  things,  which  are 
commanded  in  the  fcripture,  how  ftiall  we  obey  him, 
or  be  certain  that  we  do  fo  ?  Hence,  fays  St.  Paul  to 
the  Theflalonians,  Te  received  it  not  as  the  word  ofnien, 
but  as  it  is  i?i  truth  the  word  of  Cod,  which  effcftually 

workstb 


40  The  Chrifilan  Religion.  Ser.  IT, 

worketh  alfo  in  you  who  believe.  The  more  the  belief  of 
this  firft  foundation  principle  is  rooted  and  fiourifheth 
in  our  hearers,  fo  much  the  more  will  they  abound  in 
every  good  word  and  work,  and  the  whole  of  their 
religion  flourifli,  their  pious  ardour  to  maintain  good 
works,  watch  againft  and  avoid  fm,  &c.  will  be  preva- 
lent and  increafmg,  and  fo  much  the  more  ample  will 
be  the  harvell  of  all  our  minifterial  labours.  How 
great  is  their  number  who  are  either  ignorant  of  this 
divine  authority  of  the  fcripture,  or  even  deny  it,  not 
only  without  the  pale  of  the  chriflian  church,  but  in 
its  very  bowels  !  How  many  who  carp  and  cavil  at  it  I 
Hov/  many,  finally,  who  are  wavering  and  in  doubt 
about  it.  Perhaps  the  chrillian  can  fcarcely  be  found 
who  does  not,  at  times,  find  in  himfelf  fome  fmall  de- 
gree of  doubt  and  hefitancy  concerning  this  firfl  great 
principle,  the  foundation  of  the  whole  chrillian  rehg- 
ion.  How  urgent  is  the  necefilty  fuch  hearers  are  un- 
der of  the  friendly  feafonable  aid  of  their  fpiritual  in- 
flruclors  :  Is  it  not  therefore  highly  incumbent  on  the 
latter,  ferioufly  and  frequently  to  give  them  their  befl 
affiilance,  by  flating  to  their  liearers,  in  as  plain  and 
forcible  a  manner  as  they  are  able,  the  reafons  which 
demand  their  firm  belief  and  cordial  reception  of  this 
foundation  principle  :  arguments  for  this  purpofe,  a- 
mounting  to  corapleat  demonftration,  are  not  wanting, 
but  ready  at  hand  :  by  thefe  means,  the  ignorant  may 
be  inftru6led,  the  carping  caviller  filenced,  if  not  fliam- 
ed,  the  wavering  relieved  and  eflabliflied,  the  humble 
chrifiian  ftrengthened,  and  the  unbeliever,  in  now  and 
then  an  inftance,  perhaps  reclaimed,  and  the  whole  au- 
dience benefitted. 


SERMON 


f^4.\  ^  --'  -^    ., ,  L-^i:^$rfvl.fT4- 


^mm0^'T^^^^m&^^ 


SERMON    III. 


THE    TRUE    GOD    KNOWN    ONLY     t  ROU    DlVlNE  REVE- 
LATION. 


I  Corinthians  i.  21,     The  world  bywifdom  knew 
not  God* 


A  HE  knowledge  and  belief  of  the 
being,  perfeftions  and  government  of  God  are  the  foun- 
dation of  all  religion. 

The  inquiry  is.  How  do  mankind  attain  that  know-- 
ledge  ?  I  anfwer,  hy  divine  revelation.  Whether  rea- 
fon,  in  the  ft  ate  in  which  man  was  created,  was  fufE- 
cient  to  inform  him  of  all  that  was  necelTary  to  be 
known  refpefting  God  and  religion,  belongs  not  to 
the  prefent  inquiry  :  But  what  it  is  capable  of  now  ? 
We  have  no  better  way  of  determining  this,  than  by 
confidering  what  reafon,  unaffifted  by  revelation,  has 
done  in  pafl  ages*  The  Apoflle  Paul,  a  man  of  great 
learning,  and  well  informed  of  the  ftate  of  mankind, 
affures  us,  that  "  the  world  by  wifdom  knew  not  God.'* 
To  prevent  mifapprehenfions,  and  purfue  the  fubje61: 
with  perfpicuity,     I  ftiall. 

First,  Explain  and  ftate  the  meaning  of  the  A* 
poftle  in  this  aiTertion. 

Secondly,  Endeavour  to  fliow  the  truth  of  it. 

Thirdly,  Anfwer  the  principal  obje<51:ions  againft 
this  affertioDj  in  the  fenfe  it  ig  explained  and  ftated. 

F  First, 


42  The  true  God  known  Ser.  IIL 

First,  I  am  to  explain  and  ftate  the  meaning  of 
the  Apoflle  in  this  allertion,  "  the  \to\id  by  wifdom 
knew  not  God.'* 

The  moll  general  fenfc  in  which  men  may  be  faid 
to  know  God,  is,  to  kfiotv  that  there  is  a  God.  The  A- 
poille  caniiot  be  fuppofed  to  mean  that  the  world,  the 
generality  of  mankind,  had  no  idea  that  there  was  any 
God.  For  it  is  abundantly  evident  that  the  Heathen, 
w^ho  were  the  largefl  part  of  mankind,  worfliipped  ma- 
f  fy  Gods.  This  they  could  not  have  done,  if  they  had 
no  notion  that  there  was  any. 

To  know  God,  properly,  is  to  kno-w  that 
there  is  a  God,  and  but  one  God,  and  to  have  fome  prop* 
cr  conceptions  of  his  being,  charaftei"  and  govern- 
ment— to  kiwzu  that  God  is  a  feJf  cxijient^  eternal,  all 
perfect  Being  :  that  he  poifefles  knowledge,  power, 
wiidom,  iultice,  goodnefs,  truth,  faithfulnefs,  he.  m 
complete  fulnefs— -that  there  can  be  no  addition  to, 
nor  diminution  of  his  perfection — that  he  is,  ever  was, 
and  ever  will  be,  the  fame  unchangeably  great,  glori- 
ous, holy,  wife,  powerful  and  good  Being.  It  im- 
plies alfo  that  we  know  him  as  the  Creator,  Upholder 
-and  Governor  of  all  things  ;  and  alfo  the  relations  God 
ftands  in  to  us,  and  we  to  him — ^what  conduft  and  wor- 
flilp  God  requires  of  us,  or  is  becoming  from  us  to  him 
■ — the  worth  of  his  favour,  and  the  way  to  obtain  it. 

It  is,  however,  of  lefs  importance  to  know  how 
much  the  Apoille  included  in  a  jull  knowledge  of  God, 
than  it  is  to  know  in  what  fenfe  he  denied  the  world  of 
mankind  to  have  it,  or  what  knowledge  of  God  he  de- 
nies them  to  have.  I  imagine  that  he  denies  that  they 
iiad  any  jufl  knowledge  of  God,  his  character,  gov- 
ernment or  worlliip. 

The  world  of  mankind^  the  Jews  only  excepted, 
knew  not  that  there  was  one  only  living  and  true  God. 
Confequently,  the}'  had  no  proper  idea  of  the  divine  Be- 
ing or  charafter,  of  their  relation  or  duty  to  him — of 

the 


Ser.  Ill*       only  fro7n  Diwne  Revektm,  4> 

tTie  worth  of  his  favour,  or  the  way  in  which  it  was  to 
be  fought  and  obtained. 

But  we  muft  obfewe,  the  Apoftle's  aflertion  i§, 
*'  The  world  by  w'tfdom  knew  not  God."  That  is, 
the  world  of  mankind^  by  all  their  wifdom,  learning 
and  fagacity,  knew  not  God.  He  does  not  affert,  nor 
intimate,  that  they  had  no  knowledge  of  God  by  reye- 
Ig.tion  or  tradition.  The  heathen  undoubtedly  had 
forae  knowledge  of  God,  originally  from  revelation, 
handed  down  to  tl;em  by  tradition.  The  true  religion 
was  taught  by  Noah,  a  pi-eacher  of  righteouinefs  to 
his  poflerity,  and  handed  down,  for  a  kngth  of  ages,  \)f 
the  Patriarchs  to  theirs.  But  fuch  was  the  depravity 
of  mankind,  and  the  power  and  policy  of  Satan,  that 
a  great  part  of  mankind  "  did  not  like  to  retain  QotJ 
in  their  knowledge."  They  were  not  contented  with 
the  religion  revealed  and  taught  by  God,  nor  with  the 
worfhip  he  had  prefcribed.  They  vainly  fancied  they 
could  make  fome  amendments  in  both.  They  fpeculat- 
e4  on  thefe  things,  endeavoured  to  form  a  religion  and 
worfliip  more  agreeable  to  men's  tafte.  They  made 
various  additions  and  alterations,  according  to  their 
own  humours  and  inclinations,  till,  by  degrees,  they 
had  totally  corrupted  religion,  and  loft  the  knowledge 
of  the  only  true  God.  "  They  worlliipped  them 
which  were  no  Gods,  changed  the  truth  of  God  into  a 
ije."  That  is,  they  worlliipped  images,  which  are  ly- 
ing vanities,  inftead  of  the  true  God. 

And  when  they  had  thus  loft  the  knowledge  of 
the  true  God  and  religion,  they  never  recovered  it, 
until  the  gofpel  was  brought  to  them.  All  their  priefts, 
pliilofophers  and  ftatefmen,  by  all  their  wifdom,  learn- 
ing and  fagacity,  never  regained  the  knowledge  of  the 
true  God.  The  wifeft  and  mqft  learned  among  them 
entertained  falfe  and  abfu^d  notions  concerning  God. — 
They  owned  many  Gods>  worfliipped  idols,  beafts  and 

reptiles. 

This 


44  The  true  God  knovM  Ser.  III. 

This  was  not  only  the  cafe  with  the  bulk  of  man- 
kind, but  with  the  wifefl  of  them.  Nor  was  this  the 
cafe  merely  in  the  moft  rude  and  dark  ages  of  the 
world,  as  among  thote  who  were  involved  in  the  groff- 
eft  ignorance,  but  in  thofe  ages,  and  in  thofe  places 
where  learning  jElcuriflied  moft.  In  Egypt  and  Baby- 
lon where  learning  was  firft  cultivated,  in  Greece,  and 
in  Rome,  wheij  it  was  miftrefs  of  the  world,  the  mod: 
learned  men  in  all  thofe  places,  by  all  their  ftudies  and 
wifdom,  knew  not  the  only  living  and  true  God — »had 
no  jufl  conceptions  of  his  being,  character,  govern- 
ment, or  the  way  in  which  his  favour  is  to  be  obtained. 
I  proceed, 

Secondly.  To  lliow  the  truth  of  this  obferva- 
tion,  the  world  by  wifdom  knew  not  God, 

This  is  made  evident  from  hence,  viz.  That  the 
world  of  mankind,  that  one  nation  only  excepted  which 
were  favoured  with  divine  revelation,  fell  into  and 
continued  in  the  errors  of  polytheifm  and  idolatry. — 
This  can  be  fully  flicwn  both  fiom  facrcd  and  profane 
hiflory.  Idolatry  was  of  ancient  date.  It  is  generally 
fuppofed  to  have  begun  in  Chaldea  or  AfTyria,  where 
learning  flouriflied  fooner  than  in  other  parts  of  the 
world.  Next  the  Egyptians  worfliipped  feveral  Gods, 
particularly  Ofiris,  Ifis  and  Apis.  It  fpread  into  other 
nations.  Many  were  the  idols  of  the  ancient  nations, 
"When  Greece  became  famous  for  arts  and  arms,  they 
introduced  the  Gods  of  other  nations.  Athens,  which 
had  been  the  feat  of  learning  for  ages,  in  the  Apoil- 
les  days,  was  full  of  them  ;  yet  even  there,  the  true 
God  was  the  unknown  God. 

As  the  Romans  conquered  other  nations,  they 
brought  their  Gods  to  Rome,  and  worfliipped  them. 
The  very  names  of  their  Gods  would  make  a  large  cat- 
alogue. They  had  fome  thoufands  of  them.  It  is  not 
eafy  to  fuppole  they  would  have  worfhipped  fuch  a 
number  of  Gods,  if  they  had  known  the  only  true 
God.     WQuld  their  wifefl  and  moft  knowing  men  fo 

eafily 


Ser.  in.        only  from  Dhine  Revelation,  45 

eafily  have  fallen  in  with  the  errors,  fuperftition  and  i- 
dolatries  of  the  times,  if  they  had  known  the  only  liv- 
ing and  true  God  ?  It  cannot  be  fuppofed.  There- 
fore, fince  they  embraced  polytheifm  and  idolatry,  and 
neither  taught  nor  pra6lifed  any  better,  we  muft  con- 
clude they  knew  no  better. 

There  were  in  Greece  and  Rome,  for  ages  be- 
fore Chrift,  many  fages  and  philofophers  renowned  for 
wifdom  and  probity.  Their  writings  are  yet  extant  j 
yet  we  do  not  find  in  them  any  proper  account  of  God. 
Their  notions  of  God,  or  rather  of  the  Gods,  were 
very  abfurd.  Their  philofophy  confided  principally  in 
morality,  logick  and  ethicks.  They  were  very  in- 
quifitive  to  find  out  wherein  man's  chief  good  or  hap- 
pinefs  confifts.  But  they  were  greatly  divided  in  their 
opinions  about  it.  Thofe  Vv^ho  have  been  at  the  pains 
to  colleft  their  opinions,  have  reckoned  up  fome  hun- 
dreds of  them.  This  would  not  have  been  the  cafe, 
Jiad  they  known  the  true  God,  whofe  favour  is  life.— 
But  they  laboured  in  the  dark.  They  wearied  them- 
felves  in  vain  to  find  the  door  to  happinefs— what  was 
the  true  wifdom  for  the  children  of  men. 

In  Job's  day,  the  inquiry  was,  "  where  fliall 
wifdom  be  found."  The  philofophers  fearchcd  through 
nature  to  find  it,  but  in  vain.  Revelation  alone  dif- 
covered  "  that  the  fear  of  the  Lord  was  the  true  wif- 
dom for  man." 

A  FAIR  experiment  was  made,  for  ages  together, 
when  learning  and  philofophy  were  at  the  greateft  height 
in  the  heathen  world  ;  what  it  was  the  utmolt  human 
wifdom  and  learning  could  do  towards  finding  out  the 
true  God,  the  true  way  of  worlliip,  wherein  man's 
true  happinefs  confifls,  and  the  way  to  it.  But  all  their 
wifdom  and  learning  failed  them.  Pertinent,  therefore 
is  the  inquiry  of  the  Apoflle,  "  Where  is  the  wife  ? 
Where  is  the  fcribe  ?  Where  is  the  difputer  of  this 
•world  ?  Hath  not  God  made  foolifh  the  wifdom  of  this 
world  ?"  God  permitted  the  experiment  to  be  made, 

that 


46  The  true  God  knoivn  Ser.  Ill, 

tliat  men  in  that  and  in  all  future  ages  of  the  world 
might  be  convinced  that  the  boafted  wifdom  and  learn- 
ing of  this  world  is  fooLHhnefs — is  utterly  infufficient  to 
teach  men  the  knowledge  of  the  true  God,  and  the 
way  to  happinefs— :-thfit  they  need  a  divine  revelation, 
and  that  they  might  be  prepared  to  receive  one. 

AVhen  the  world  was  in  this  woeful  flate  of  ig- 
norance, polytheifm  and  idolatry,  from  which  they 
could  not,  by  all  their  wifdom  and  learning  extricate 
rhemfelves,  God  was  pleafed  to  fend  his  Son  from  Hea- 
ven into  the  world,  to  make  reconciliation  for  iniquity 
and  bring  in  an  everlafling  righteoufnefs,  and  to  teach 
men  the  only  true  God,  and  the  way  to  happinefs  in 
his  favour.  He  chofe,  ii)ilru6led  and  fent  forth  a  num- 
ber of  Apoftles  to  preach  thegofpel,  open  the  Avay  to 
life  and  falvation,  and  inftruct  them  in  the  great  and 
important  things  which  concern  their  prefent  and  future 
peace  and  h.appinef?.  Thus  ivhen  the  ivorld  hy  ihcir 
icij'iiom  knew  not  God,  it  pkufcd  God  in  his  luifdom,  by 
ihc  foolijjjucfs  of  p-caching  tofavc  ibxiti  thai  bdiei:e.'. — 
Thougli  the  doctrine  of  falvation  by  Chrift  crucified 
was  to  the  Jews  a  Humbling  block,  and  appeaixd  to  the 
learned  Greeks,  foolillinefs  ;  yet  it  pleafed  God,  by 
the  preaching  of  the  gofpel,  to  bring  to  nought  tk^: 
boafted  wildom  of  men,  humble,  their  pride,  convert 
and  fave  thole  who  believed  on  this  crucified,  rifen  and 
exalted  Saviour,  and  obeyed  his  gofpel.  1  proceed  as 
it  was  propofed. 

Thirdly,  To  anfwer  fome  obje6lions  whigh  may 
be  made  againll  this  propofition,  in  the  fenfe  it  has  been 
flatcd  and  explained..    As, 

First,  It  may  be  faid,  that  men  of  reading 
know  that  the  being  and  perfections  of  God  can  be 
demonftrated  by  principles  of  reafon,  and  have  been 
thus  demonilrated  as  clearly  as  any  principle  in  mathe- 
maticks. 

I  REPLY,  if  this  be  fo  eafily  done,  whence  is  it 
that  there  are  fo  many  in  the  world,  even  of  thofe  who 

pride 


S£R.  in.        only  from  Dk-ine  Rc-velatwi.  47 

pride  themfelves  that  they  poiTefs  a  ftiperioiity  of  rCd-. 
ion,  argument  and||;arning,  yet  are  ncverthelels  of  a 
libertine  and  atheiflical  caft  ?  That  this  is  facl  cannot 
be  denied.  Moft  of  the  grandees  in  the  European 
courts   are  of  this  ftamp.     However, 

Granting  the  obje^ion  to  be  true,  it  militate? 
nothing  againft  this  aflertion,  that  the  world  by  wif- 
dom  knew  not  God.     For, 

The  queflion  is  not  whether  there  is  a  God,  or  not : 
Nor,  whether  it  be  agreeable  to  reafon  to  conclude 
that  there  is  a  God,  who  pofTeffes  all  perfeftion  :  nor 
yet,  whether  the  being  and  perfeftions  of  God  can  be 
demonftrated  or  have  been  demonftrated  by  principles 
of  reafon.  The  flrength  or  weakliefs  of  human  rea- 
fon, in  the  point  before  tis,  is  tiot  to  be  determined  b^" 
what  men  favoured  with  revelation,  divine  and  human 
erudition  can  do,  or  have  dorte  ;  but  by  what  men 
without  the  knowledge  of  divine  revelation  can  difcov- 
er  and  prove.  The  boaltcrs  of  reafon  and  defpifers  of 
revelation  can  claim  no  more.  And  of  this  the  world 
has  had  a  fair  and  long  trial.  I'hcre  cannot,  there- 
fore, be  a  fairer  w^ay,  (thefe  men.themfelvcs  being 
judges)  of  determining  what  mankind  can  do  in  this 
cafe,  than  by  confidering  what  i\\cj  have  done  under 
thefe  circumflances. 

What  if  men  favoured  with  divine  revelation 
and  human  learning,  have  demonftrated  tlie  being  and 
perfections  of  God  !  Does  it  thence  follow  that  they 
would  or  could  have  done  it  if  they  had  not  been  fa- 
voured  with  divine  revelation  ?  By  no  means. 

Divine  Revelation  greatly  enlarge^  our  know- 
ledge, efpecially  our  knowledge  of  God  and  his  works. 
The  great  improvements  which  have  been  made,  in 
latter  ages,  in  philofophy  and  aflronomy,  are  not  ow- 
ing to  fuperior  powers  of  rhind  in  the  moderns  above 
thofe  of  the  antients  ;  but  to  fuperior  advantages  of- 
culture  :  And  thefe  advantages  are  derived  principally 
from  the  clearer  knowledge  of  the  gofpel  and  divine 

revelation. 


4.8  The  true  God  knoivn  Ser.  IIL 

revelation.  From  that  fource  we^derive  many  ideas 
which  our  reafon  approves,  upon  sfeiich  we  refleft  and 
reafon,  and  by  which  we  enlarge  our  knowledge  of 
God  and  his  works  ;  Ideas,  however,  which  would 
never  have  entered  our  minds  had  we  been  deftitute  of 
divine  revelation. 

Learning  was  cultivated  of  old  in  Babylon.— 
In  Egypt,  thence  brought  to  Greece,  and  from  thence 
to  Rome,  where  it  was  cultivated  with  great  affiduity, 
for  a  long  time  before  the  days  of  the  Apoflles.  The 
Apoftle  Paul  v/as  not  only  an  adept  in  the  learning  of 
the  Jews,  but  in  that  of  the  Gentiles ;  he  had  travel- 
ed into  other  countries,  vifited  Athens  and  Rome,  and 
was  able  to  difpute  their  moil  learned  and  fubtle  phi- 
lofophers.  From  him  we  have  this  fad  and  lamentable 
obfervation,  that  the  world  by  all  their  wifdom  and 
learning  knew  not  God. 

Secondly,  It  may  be  faid,  that  the  heathen  phi- 
lofophers  and  fages  taught  many  excellent  things  con- 
cerning God  and  moral  duties,  therefore  we  cannot 
fuppofe  them  ignorant  of  God  and  religion. 

I  REPLY,  that  they  generally  held  a  plurality  of 
Gods,  though  fometimes,  they  might  mention  the 
name  of  God  in    the  fnlgular  number — that  the  chai-- 

o 

afters  they  gave  of  the  Gods,  and  the  conduct  they  af- 
cribed  to  them,  are  very  abfurd  and  fuch  as  are  utterly 
inccnfiftent  with  the  ideas  we  have  of  the  true  God. — 
Though  we  find  now  and  then  a  good  moral  fentence 
in  their  works  j  yet  it  is  rare  to  find  in  them  a  fentence 
concerning  God  which  we  can  fully  approve.  They 
appear  to  labour  under  great  ignorance  and  darknefs, 
and  to  have  very  confufed  ideas,'  concerning  God  and 
his  works.  What  few  things  they  faid  concerning 
God,  that  had  any  appearance  of  truth,  are  taken  fpe- 
cial  notice  of,  and  highly  extolled,  by  fome,  who  would 
exalt  reafon  in  matters  of  religion,  higher  than  is  juft. 
But  if  they  had  any  jufl  ideas  of  God  and  religion, 

where 


Ser.  III.        only  from  Divine  Revelation.  49 

where  did  they  get  them  ?  I  anfwer,  from  Revela- 
tion. 

Though  mankind  did  not  like  to  retain  God  in 
their  knowledge,  yet  there  were  fome  few  things  hand- 
ed down  to  them,  by  tradition  from  antient  revela- 
tion. 

And  further,  the  fcriptures  of  the  Old  Tefla- 
ment  were  early  tranflated  into  Greek,  which  was  the 
language  moft  generally  fpoken  from  the  days  of  Alex- 
ander to  the  Apodles.  The  Jews,  being  fcattered  into 
all  parts  of  the  world,  carried  thofe  fcriptures,  with 
them.  Learned  men  of  all  nations  had  accefs  to  them. 
And  though  they  did  not  regard  them  as  a  divine  rev- 
elation ;  nor  examine  the  evidences  of  their  being  fo  j 
yet  they  read  them  out  of  curiofity,  to  know  what  they 
contained.  Some  things  in  their  writings  fliow  this< 
Virgil's  Pollio,  a  Paftoral  defcribing  a  perfon  to  be 
bom,  who  fhould  be  a  great  bleffmg  to  the  world,  from 
fome  leading  expreillons  in  it,  appears  to  be  a  fort  of 
imitation  of  fome  things  in  the  prophecy  of  Ifaiah  con- 
cerning Chrift  to  come.  They  gained  fome  knowledge 
by  reading  thofe  fcriptures.  They  were,  however, 
fond  of  having  what  they  wrote  thought  to  be  their 
own,  and  drelTed  their  ideas  in  their  own  language  ; 
yet  what  few  things  they  wrote  well,  they  collefted  ei- 
ther from  the  fcriptures,  or  from  tradition  originally 
handed  down  from  divine  revelation. 

Thirdly,  It  may  be  objected,  that  though  Phi- 
lofophers  and  men  of  learning  among  the  Gentiles, 
knew  God,  yet  as  the  religion  of  their  country  was 
Polytheifm  and  Idolatry,  and  as  it  was  patronized  by  the 
ruling  powers,  they  dare  not  fpeak  againfl  it,  or  teach 
any  other.  Therefore  it  may  be  faid,  the  Apoflles 
could  only  mean  that  the  bulk  of  mankind  were  kept 
in  fuch  ignorance  that  they  knew  not  God.  To  this 
I  reply. 

That  this  objeftion  has  more  plaufibility  than 
truth  m  it.     For  the  Apoflle  afferts,  that  the  world  by 

G  "-d^ifdoni 


.^o  'Ths  tries  Godknoion  Shr.  HL' 

':v}fdom  knew  not  Gdd.  That  is,  all  the  wifdom  and 
leRrning  in  the  world  did  not  bring  men  to  the  know- 
ledge of  the  true  God.  The  common'  people  indeed, 
were  amazingly  ignorant,  they  could  neither  write  nor 
read.  Men  ot"  good  common  learning  among  us,  have 
far  greater  advantages  to  attain  knowledge,  if  they 
have  equal  leifure,  than  the  mod  learned  had  in  thofe 
i-igcs.  What  learning  tliere  then  was,  was  either  in 
nianiifcrlpt  or  in  the  philofophers  and  inftruflors.—^ 
No\y  printing  is  brought  to  perfection.  All  the  valua- 
ble writings  of  antiquity  are  tranflated  into  our  Ian- 
quaj^e.  We  have  the  records  of  former,  and  the  dif- 
coveries  of  later  ages.  We  have  the  facred  records. — 
]5ibles  are  plenty  and  cheap.  We  have  the  labours 
and  refearches  of  the  greateft  divines,  the  mod  famous 
philofophers,  the  ablefl  ftatefmen  and  generals  ;  we 
have  a  much  eafrer  and  ihorter  way  to  knowledge  than 
they  had,  and  a  greater  fund  of  it  to  repair  to  :  yet 
under  all  thefe  advantages,  how  little  do  we  know  of 
God  ?  Pertinent  therefore  was  the  inquiry  of  Zophar  ; 
"  cand  thou  by  fearching  find  out  God  ?"  It  is  in  vain, 
therefore,  for  any  to  pretend  that  the  light  of  nature 
has  difcovered,  or  can  difcover  the  true  God,  unlefs 
they  can  bring  fome  inflances  to  prove  it.  Some  have 
indeed,  introduced  Socrates  for  this  purpofe  ;  but  very 
impertinently,  for  he  owned  that  he  got  his  opinions 
in  religion  from  the  barbarians,  meaning  the  Jews. — 
There  cannot  be  a  fmgle  inftance  produced  of  any  of 
the  fages  of  antiquity  who  by  all  his  wifdo»n  knew 
God.  They  acknowledged  many  Gods.  They  faid 
that  Jupiter  was  the  greateft  and  befl.  But  could  we 
find  an  antient  hoary  fage  who  gave  a  proper  account 
of  God,  it  would  be  rcafonable  to  conclude  that  his 
knowledge  was  derived  from  revelation,  either  by 
reading  or  tradition. 

It  is  worthy  to  be  remarked  here,  that  the  know- 
ledge of  the  true  God  and  of  religion  could  be  handed 

dowa 


Ser.  III.       only  from  Dhine  Revehitlon.  5,,i 

■down  by  tradition  formerly,  when  men  lived  to  a  great 
age  with  more  'certainty  than  in  after  ages. 

Noah  lived  three  hundred  and  fifty  years  after 
the  flood,  and  doiibtlefs  was  a  preacher  of  Righteouf- 
nefs  then  as  well  as  before.  Shem  lived  under  his  fath- 
er's inflruftions  four  hundred  and  fifty  years,  and  fur- 
vlved  him  an  hundred  and  fifty  years.  Abraham  was 
under  his  inftruftions  feventy-five  years,  travelled  to  E- 
gypt  and  other  places  and  converfed  with  the  fages  there. 
Men  lived  long  in  the  days  of  Job  and  Mofes.  Tliofe 
who  travelled  in  quefl  of  knowledge  had  great  advan- 
tage from  habitation,  and  much  knowledge  was  handed 
down  that  way  to  the  Heathen.  Though  they  chofe 
not  to  retain  God  in  their  knowledge. 

Fourthly,  Some  may  perhaps  fay,  that  the 
Heathen  offered  facrifices  nearly  the  fame  as  the  Jews. 

But  what  does  this  prove  ?  It  is  an  argument  that 
facrifices  were  originally  of  divine  appointment.  That 
the  Heathen  preferved,  in  fome  meafure  the  form  of 
worfliip,  though  by  multiplying  the  objects  of  it,  they 
loil  the  knowledge  of  the  true  one,  and  offered  their 
facrifices  to  devils,  and  not  to  God. 

Fifthly,  What  the  Apoflle  faith,  Rom.  i.  20.  is 
obje£led,  "  for  the  invifible  things  of  him  (God)  from 
the  creation  of  the  world  are  clearly  feen,  being  under- 
flood  by  the  things  that  are  made,  even  his  eternal  pow- 
er and  godhead  ;  fo  that  they  are  without  excufe.'* 

To  this  I  reply.  That,  however  this  palfage  ot 
the  Apoflle  has  been  underflood  or  applied,  the  Apof- 
tle  evidently  introduces  it  to  fliow  that  the  Gentiles 
were  inexcufable  in  loofmg  the  knowledge  of  the  true 
God,  which  they  had  originally  from  Revelation,  when 
they  had  the  book  of  nature  before  them.  The  works 
of  creation  W'itneffed  the  being  and  perfections  of  God, 
and  they  were  inexcufable  that  they  did  not  attend  to 
them.  Had  they  duly  confidered  the  works  of  creation 
evidencing  the  perfe^ions  of  the  Creator,  they  would 
not  have  worflaipped  thera  as  Gods  which  are  no  Gods, 

'«  But 


52  The  true  God  knoivn  Ser.  JII, 

*'  But  they  did  not  like  to  retain  God  in  their  know- 
ledge.'* They  fpeculated  in  matters  of  religion,  "  they 
became  va.!n  in  their  imaginations,"  in  the  Greek  dial- 
logis  mois,  which  may  well  be  rendered  reafonings. — 
When  learning  began  to  flouridi,  thofe  who  poiTclTed 
it  became  proud.  "  Kjiowledge  puffeth  up."  They 
were  not  cdntent  to  continue  in  that  religion  which 
God  had  revealed,  and  which  had  been  taught  them. 
They  attempted  to  correft  and  amend  it  by  tlieir  reafon 
and  philofophy.  But  they  corrupted  and  ruined  it. — 
*'  In  pride,  in  reafoning  pride  man*s  error  lies."  They 
woriTiipped  tlie  fan,  moon  and  planets,  becaufe  they 
found  they  h\d  influence  on  the  feafons  and  in  produc- 
ing faults.  Then  they  worfhipped  great  men  who  had 
been  benefactors.  And  at  length  they  were  fo  ftupid 
as  to  worfaip  birds,  bealls  and  creeping  things. — 
Their  "  reafoning  pride,"  led  them  aflray.  They 
never  recovered  the  knowledp-e  of  the  true  God  until 

o 

the  great  teacher  came  from  lieaven  to  enlighten  thofe 
who  fat  in  darknefs  and  in  the  region  and  fliadow  of 
death. 

These  are  the  principal  obje(rtions  which  occur. 
I  hope  the  anfwers  though  brief,  will  be  fatisfa£iory. — - 
Let  us  attend  to  fome  obfervations  by  way  of  improve- 
ment. 

First,  From  what  has  been  faid,  we  learn  the  de- 
plorable flate  of  the  gentile  world  before  the  gofpel 
was  preached  to  them.  I'hey  were  funk  into  the  moH 
woful  ignorance  in  matters  of  religion.  Aliens  from 
the  commonwealth  of  Ifrael,  Grangers  to  the  covenant 
God  had  made  with  men,  and  the  promifes  God  had 
made  of  a  Saviour — they  had  no  knowledge  of  God 
nor  hope  of  falvation  by  a  Redeemer.  They  were  car- 
ried away  to  dumb  idols  by  the  cuftoms  of  the  times. — 
Their  underflanding  was  darkened  and  they  walked  in 
the  vanity  of  their  minds.  Being  paft  feeling,  they 
gave  themfelves  over  to  work  all  uncleannefs  with 
greedinefs.     From  fuch   progenitors  wefprujig,   and 

fuch 


Ser.  III.        cnJy  jroni  Divine  Revelation^.  53 

fiicli  would  have  been  our  cafe,  had  not  the  fmi  of 
righteoufnefs  rifen  up  on  the.  dark  parts  of  the  earth 
with  healing  in  his  wings. 

Second,  Hence  we  may  (ct  the  need  of  a  teacher 
from  Heaven  to  reveal  the  true  God  and  the  way  of  fal- 
vation  to  men.  Both  Jews  and  Gentiles  needed  fuch  a 
teacher.  The  Jews  were  privileged  above  the  Gen- 
tiles, as  they  had  the  oracles  of  God,  in  which  v/ere 
contained  the  promifes  of  falvation,  and  the  way  of  ac- 
cefs  to  God.  But  the  way  of  worfliip  appointed  to 
them  was  calculated  for  that  nation  only  while  they 
lived  in  the  land  of  Canaan,  and  until  the  MefTiah 
came.  When  they  were  fcattered  into  different  parts 
of  the  world  they  could  not  worlhip  God  according  to 
the  law  of  Mofes. 

The  Gentiles  needed  to  be  ftiewn  the  promifes 
God  had  made  of  a  Saviour.  Jew  and  Gentile  needed 
to  be  fliewn  how  God  had  fulfilled  them,  and  taught 
the  way  of  accefs  to  God-  through  a  Mediator. 

Jesus  Christ  is  this  teacher  from  Heaven.  He 
has  taught  us  the  nature,  perfeftions  and  government  of 
God,  the  way  to  worlhip  him,  and  to  obtain  his  fa- 
vour and  eternal  life.  He  felefted  a  number  of  Apoft- 
les,  whom  he  ferit  into  all  the  world  to  preach  the  gof- 
pel.  They  faithfully  executed  their  commiffion,  and, 
though  greatly  oppofed  by  men  and  devils,  had  great 
'fuccefs,  in  putting  down  fatan's  kingdom,  and  fetting 
up  the'kingdom  of  Chrift  in  the  world. 

Third,  Hence  we  learn  the  unfpcakable  privile- 
ges which  accrue  to  us  from  divine  revelation.  Few 
are  fenfible  how  great  thefe  are.  We  are  taught  the 
being,  perfection  and  providence  of  God.  We  can 
fee  clearly  that  there  is  one,  and  can  be  but  one  living 
and  true  God.  We  are  apt  to  wonder  at  the  blind- 
nefs  and  ftupidity  of  the  Heathen,  that  they  fhould 
worfliip  many  Gods  and  the  true  God  be  to  them  un- 
known. 

This 


54  T/je  true  God  known  Skr.  III. 

This  iliould  lead  us  to  refleft  upon  and  be  duly- 
thankful  for  the  advantages  we  derive  from  divine  rev- 
elation. Their  capacities  were  as  great  as  ours ;  but 
our  advantages  are  vaftly  greater  than  theirs.  We 
know  that  God  created  the  heavens  and  the  earth  ; 
and  we  fee  his  perfeftions  difplayed  in  the  works  of 
creation  and  providence.  We  have  the  account  of 
raan's  original  ftate,  of  his  apoftacy,  and  of  the  fad 
ftate  into  which  v/e  are  brought  by  the  fall,  of  the 
promifes  of  a  Saviour  and  the  fulfilment  of  them.—- 
The  way  of  life  and  falvation  by  Chriit  is  pointed  out 
to  us.  We  are  told  what  we  mufl  do  to  be  faved. — 
We  have  the  wifeft  counfels,  the  moil  weighty  motives, 
the  moil  earned  expectations,  and  the  moll  folemn  war- 
nings (et  before  us. 

How  could  we  know  God,  the  acceptable  way  of 
worfhip,  and  on  what  terms  he  will  receive  fmners  ia- 
to  his  favour,  but  from  divine  revelation  ? 

Many  important  truths  and  duties  are  now  plain, 
uhich,  without  divine  revelation,  would  never  have 
been  known. 

We  iliould  ferioufly  confider  ourfelvcs  accounta- 
ble for  every  talent  we  receive — that  if  we  do  not  im- 
prove our  privileges  we  fliall  be  utterly  inexcufable — 
that  if  we  continue  in  unbelief  and  difobediencc,  our 
condemnation  and  puniiliment  will  be  greater  than  that 
of  the  Heathen,  who  never  had  fuch  light  and  advan- 
tages. "  The  fervant  who  knows  his  maiter's  will 
and  prepares  not  himfelf  to  do  it,  will  be  beaten  with 
many  flripcs.*' 

FouRTfi,  Hence  alfo  we  learn  the  neceffity  and 
advantages  of  a  preached  gofpel. 

Put  the  cafe,  that  the  fcriptures  were  in  our  hands, 
but  we  had  no  gofpel  preachers,  fliould  we  be  in  bet- 
ter circumflanccs  than  the  Ethiopean  eunuch,  when 
he  was  reading  the  prophefy  of  Ifaiah,  concerning 
Chrill:  ?  Philip  afl<:ed  him,-"  underflandeft  thou  what 
thou  readefi:  ?' '  He  replied,  "  how  can  I,  except  ibrae 

in  an 


Ser.  hi.        only  from  Dhine  Revelation,  ^^ 

man  fliould  guide  me  ?"  we  fliould  need  a  preacher  to 
interpret  them — one  who  made  it  his  ftudy  to  unfold 
them.  We  need  to  have  the  evidences  of  there  being 
a  divine  revelation  fct  before  us,  and  the  truths  they  con- 
tain properly  arranged  and  explained,  and  the  confiflency 
of  the  whole  fliewn  :  left  otherwife  cunning  and  crafty 
men,  who  lie  in  wait  to  deceive,  lliake  our  faith.  There 
are  many  errors  in  the  world.  Preachers  are  necefilu-y, 
not  only  to  inftruft  the  ignorant,  but  for  the  perfecting 
of  the  faints — for  the  edifying  of  the  body  of  Chrift, 
and  to  prevent  their  being  carried  about  by  every  wind 
of  doftrine. 

So  long  as  thefe  ends  are  to  be  anfwered,  a  ftated 
miniftry  and  the  preaching  of  the  gofpel  will  be  necef- 
fary  and  advantageous. 

Our  duty  therefore  is  to  attend  upon  the  gofpel 
preached  by  Chrift's  ambaifadors,  not  forfaking  the 
aiTembling  ourfelves  together  for  divine  worfliip  ;  but 
giving  diligent  heed  to  the  things  which  are  fpoken,  left 
at  any  time  we  let  them  flip.  Let  us  walk  in  faith  and 
love,  grow  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jefus  Chrift.  To  him  be  glorv  and 
doiniiiion,  world  without  end,  Jmen, 


SERMON 


f*..L 


■SERMON    IV, 


A  VIEW  OF  THE  DIVINE  PERFECTIONS. 

Pfalm  viii.  lajl:  verfe.  0  Lord  our  Lord,  how  ex^ 
celknt  is  thy  Name  in  all  ihe  earth  ! 

1  HE  Pflilnlift,  in  this  pfalm,  devout- 
ly  celebrates  the  tranfcendent  greamefs  and  glory  of 
God's  name,  as  difpkiyed  in  his  works.  The  pfalm 
begins  and  ends  with  the  fame  pious  admiration  and  ac- 
knowledgment of  the  divine  excellency.  "  How  ex- 
cellent is  thy  name  in  all  the  earth  !'*  The  glory  of 
God's  name  is  indeed  above  the  heavens  ;  it  is  in  the 
cleared  manner  difplayed  in  the  upper  world  :  but  it  is 
not  confined  there  ;  it  breaks  forth  and  fliines  with 
beams  of  luftre  through  all  the  earth. 

By  the  name  of  God,  we  are  fometimes  in  fcrip- 
ture,  and  particularly  in  our  text,  to  underfland,  his 
being  and  attributes  ;  or  that  by  vvhich  he  makes  him- 
felf  known  ;  his  wifdom,  power,  holinefs,  mercy,  &c. 
as  revealed  in  his  word,  or  difcovered  by  his  works. 
It  is  in  thefe  that  he  exhibits  himfclf  to  his  intelligent 
creatures  ;  from  thefe  only  can  we  form  right  concep- 
tions of  the  nature  and  perfedlions  of  the  glorious  Cre- 
ator. But  then  we  mull  remember,  that  it  is  but  very 
httle  comparatively,  that  can  be  known  of  God,  efpe- 
cially  in  the  prefeut  iipperfeft  ftate.     Our  capacities  and 

views 


Ser.  IV,  Divine  Perfecilonu  57 

views  are  confined  within  very  narrow  limits.  God  is 
infinite,  and  therefore  incomprehenfible  to  finite  beingSo 
Who  by  fearching  can  find  ont  the  Almighty  to  perfec- 
tion ?  The  mofl  enlarged  conceptions  of  the  moll  ex- 
alted finite  undcrfranding,  fall  far  fliort  of  a  complete 
knowledge  of  the  fupreme  nature  and  excellence. 

When  therefore  we  enter  on  a  fubjefl  like  this, 
which  refpe£ts  the  being  and  attributes  of  God  ;  it 
fhould  be  under  a  due  fenfe  of  our  weaknefs  ;  and  with 
an  ingenuous  confellion  of  our  inability,  to  give  a  def- 
cription,  that  fliall  fully  correfpoiid  with  the  infinite 
dignity  and  glory  of  him  whofe  name  is  wonderful. 
Yet  the  great  God  has  been  pleafed  in  a  meafure  to  re- 
veal himfelf  to  his  rational  creatures :  io  that  fomcthins: 
truly,  though  not  fully,  may  be  known  of  him.  Froni 
the  difcoveries  and  notices  he  has  made,  we  may  obtain 
fome  fuitable,  though  inadequate  ideas,  of  his  glorious 
charatfler  and  perfeclions* 

An  attempt  to  give  fome  proper  view  of  thefe,  is 
the  prefent  defign. 

The  divine  perfe£lions  have  been  ufaally  diflin- 
^uifhed,  by  natural  and  moral  ;  or  incoraminicable 
and  communicable.  The  former  are  fuch  as  can  only 
be  afcri4)ed  to  God — Eternity,  immutability,  omnipo- 
tence, &c.  the  latter  are  thofe  attributes,  which  fome 
creatures  do  in  a  meafure  poflefs  5— -wifdom,  juftice,  hp- 
linefs,  &c.  -Xhefe  lad  however  as  belonging  to  G^d. 
are  infinite  perfe61:ions  ;  they  are  in  him  efientially-, 
radically  and  in  a  fupereminent  degree  j  in  creatures,, 
imperfeftly  and  according  to  a  certain  meafure  ;  but  as 
a  ray,  an  emanation  from  the  infinite  original  fource  of 
pcrfeftion.  In  a  ftrift  fenfe  there  is  none  wife,  holy 
and  good,  but  one  ;  that  is  God.  Yet  renewed  men 
are  reprefented  as  poffefilng  the  im.age,  and  partaking 
of  the  nature  of  God  \  as  being  his  children  in  an 
eminent  fenfe,  and  bearing  a  reiemblance  to  him. — ■ 
They  are  required  to  be  holy  becaufe  God  is  holy  ; 
and  to  be  pcrfccl  as  their  father  who  is  in  heaven,  is 

H  perfeft. 


5 8  -.-i  ficzo  of  the  S'ER.  IV^ 

perfect;.  'I'Iiojc  wlio  dwell  in  love  arc  faid  to  dwell  in 
God,  aud  God  in  them  ;  from  whence  it  appears  that 
there  is,  and  niuit  be  forae  real  likenefs  in  faints,  ac- 
cording to  their  meafurc,  fome  imperfeft  refemblancc 
in  holy  difpofitions  and  afie£lions,  to  the  moral  perfec- 
tions of  Deity.  But  I  return  to  the  propofed  defign, 
which  is  to  take  a  dillinft  furvey  of  the  divine  attri- 
butes, or  in  the  language  of  the  text,  to  confider  the 
various  excellencies  of  God's  name. 

I  SHALL  in  the  firft  place  mention  thofe  divine 
attributes  that  are  denominated  incommunicable,  and 
then  fpeak  of  thofe  moral  perfections,  a  refen^blance  of 
^vhich  is  to  be  found  in  fome  creatures.  I  begin  with 
the  former,  and  of  thofe  excellencies  which  arc  eflen- 
tial  to  the  nature  of  God,  and  which  cannot  be  deriv- 
ed, or  communicated,  the  following  are  the  principal, 
and  comprehenfive  of  the  reft,  viz.  Selfexillence,  in- 
finity, eternity  and  immutability. 

First,  Self-exiftcnce  is  a  prime  attribute  of  dei- 
ty. It  is  peculiar  to  the  living  and  true  God,  to  exilt 
in  and  of  himfelf,  independent  of  all  others.  His 
name  alone  is  Jehovah  ;  this  title  imports  independent 
being  and  efience.  It  is  the  nature  of  God  to  be^  and 
ahvays  to  be  the  fame  ;  /  am  that  I  am.  This  is  my 
name  and  this  is  my  tnemorial  to  all  generations. 

This  neceility  of  being  is  the  fole  privilege  of  de- 
ity ;  the  exiltence  of  other  beings  is  dependent  and  de- 
rived. The  firfl:  caufe  mull  neceffarily  have  being  and 
fife  of  himfelf ;  and  he  mufl:  be  the  original  fource, 
caufe  and  fpring  of  life  and  exillence,  to  every  living 
thing.  In  him  they  live  and  move  and  have  their  be- 
ing. There  are  innumerable  living  creatures  of  vari- 
ous ranks  and  orders  5  and  fome  beings  will  forever  ex- 
ill:;  but  thefe  are  all  abfolutely  and  conftantly  depend- 
ent on  God.  His  almighty  power  upholds  and  contin- 
ues their  exiltence.  He  alone  has  life  and  immortality 
m  himfelf. 

Second,, 


Ser.  IV.  Divine  Perfeclims,  '  59 

Second,  The  Infinity  oi  God  is  another  eflentia! 
property  of  the  divine  nature.  By  this  ■  he  is  diflin- 
guifhed  from  all  others,  and  from  every  thing  elfe. — 
For  all  creatures  and  things  in'  the  univerfe  are  finite, 
thefe  have  all  certain  meafures  and  bounds  let  to  them. 
But  the  fupreme  majefly  is  abfolutely  without  meafure 
or  limits.  This  is  the  proper  idea  of  infinity.  That  is 
infinite  that  has  no  beginning,  and  no  end — which  can- 
not be  circumfcribed  by  place,  nor  terminated  by  timiC. 
Such  is  God. 

This  divine  infinity  inclixies,  among  other  things, 
ubiquity  or  omniprefence  which  it  may  be  proper  in  thr^ 
place  particularly  to  confider. 

The  glorious  God  by  his  infinite  greatnefs  and 
immenfity  fills  all  places.  He  is  every  where.  Jiis  ef- 
fential  prefence  pervades  the  univerfe.  "  The  eyes  of 
the  Lord  are  in  every  place  beholding  the  evil  and  the 
good.  He  revealeth  the  deep  and  fecret  things,  he 
knoweth  what  is  in  the  darknefs  ;  and  the  light  dwell- 
cth  with  him,  neither  is  there  any  creature  that  is  not 
manifefl  in  his  fight ;  but  all  things  are  naked  and  open 
to  his  all  comprehending  view. 

The  efiential  univerflil  prefence  of  the  Deity  is  ev- 
«ry  where  declared  and  afi^erted  in  the  facred  fcripturcs. 
But  how  are  we  to  conceive  of  the  divine  ubiquity  ? 
I  anfwer  this  as  well  as  other  incommunicable  attributes 
of  God  cannot  be  fully  comprehended  by  finite  crea- 
tures ;  but  for  our  inilruftion  in  refpeft  to  this  won- 
derful attribute,  we  may  obfcrve. 

The  great  God  is  every  where  prefent  by  his 
wifdom  ;  dire^ing,  ordering  and  overruling  all  caufes 
and  events  in  the  befi:  and  fittefi:  manner. 

He  is  every  where  prefent  by  his  knowledge  and 
underftanding  which  are  infinite  ;  he  is  therefore  intu- 
itively and  perfectly  acquainted  with  all  the  various 
parts  of  creation  ;  has  a  full,  difi:inft  and  perfect  know- 
ledge  of  the  nature, ,  properties,  fituations,  relations^ 

cc«me<^ions 


6c  A  View  of  the  Ser.  IV^ 

connections  and  tendencies  of  all  creatures  and  things 
in  the  univerfe. 

God  is  every  where  prefent  by  his  power,  cxer- 
cifmg  a  confbant  and  uncontrouled  dominion  and  au- 
thority over  all  his  works.  I  add  once  more.  The  ill- 
preme  being  is  omniprefent  in  refpecl  of  his  goodnefs, 
this  extends  to  all  places,  and  is  exercifed  continually. 
The  heavens  and  the  earth  and  the  fea,  do  not  only 
manifefl  the  divine  wifdom  and  power  ;  but  thefe  arc 
likewife  replete  with  wonderful  exhibitions  of  God's 
grace  and  beneficence.  The  Lord  is  good  to  all  and  his 
tender  mercies  are  over  all  his  works.  We  are  next  to 
take  a  view. 

Thirdly,  Of  the  eternity  of  Ood.  This  is  al- 
fo  included  in  the  divine  infinity  ;  but  may  be  confider- 
cd  as  a  dillinc^  attribute.  He  is  ftiled,  "  the  King  e- 
ternaU  and  the  high  and  lofty  one  that  inliabiteth  eter- 
nity.'* This  is  a  perfection  effentlal  to  God  and  by 
which  he  is  diilinguillied  from  all  other  beings.  Eter- 
nity in  a  flricl  fenfe  can  be  afcribed  to  God  only.  It 
fignifies  one  perpetual  uninterrupted  duration  of  exift- 
ence,  which  has  neither  beginning,  end  or  fucceffion  of 
days,  months  and  years.  This  cannot  be  predicated 
of  any  created  being.  All  finite  beings  have  a  begin- 
ning ;  though  fome  will  never  have  an  end. 

The  happinefs  of  the  righteous  and  the  mifery 
of  the  wicked  are  both  faid  to  be  eternal,  becaufe  nei- 
ther of  them  will  have  an  end  :  yet  they  are  not  eter- 
nal beings,  becaufe  they  had  a  beginning  ;  and  that 
which  had  a  beginning  is  not  properly  eternal.  Eter- 
nity therefore  in  a  ItriCt  fenfe  belongs  only  to  God  j 
who  has  ever  exified  and  will  forever  exiflo  "  From 
everlafting  to  everl ailing  thou  art  God." 

The  eternity  of  God  denotes  the  following  things* 
(i)  That  He  ever  ?£;^j,  and  therefore  that  he  never 
began  to  be.  Relief  back  as  far  as  imagination  can 
trace,  to  millions  of  millions  of  centuries,  and  you 
come  no  nearer  to  the  beginning  of  God's  exiftenccj 

beqaiafe 


^ER.  IV,  Divine  Ferfeclicns.  6i 

becaufe  it  had  no  beginning.  He  was  as  ancient,  fo  to 
fpeak,  millions  of  ages  palled  as  he  is  now,  or  will  be 
millions  of  ages  to  come  ;  becaufe  eternity  is  not  com^ 
puted  by  years  or  ages  ;  the  Din)i}uty  has  no  date.  (2) 
That  he  will  have  no  end.  As  he  never  began  to  ex- 
iil  ;  fo  he  will  never  ceafe  to  be.  Look  forward 
through  the  revolution  of  as  many  ages  as  figures  can 
cxprcfs,  and  you  will  come  no  nearer  to  the  end  of 
God's  exiflence  :  becaufe  to  his  eternal  being  there 
can  be  no  end  ;  having  n.o  limits,  it  is  fubje£l  to  no 
meafure  or  computation. 

Hence,  (3)  In  the  eternal  duration  of  God 
there  is  no  fuccelEon.  With  refpedl  to  him  there  is  no- 
thing paft,  nothing  to  come,  but  every  thing  prefent. 
The  everlafting  Jehovah  polTelTes  one  eternai  7io'w. 
All  times  and  fpaces  of  duration  ;  all  viciffitudes,  e- 
vents  and  tranfa6lions,  both  pafTed  and  future,  which 
have  or  will  take  place  in  the  univerfe,  are  all  gather- 
ed and  united  into  one  inftant— are  all  colle^led  to  one 
point.  Thefe  all,  are  now  and  ever  were  prefent  to 
the  all-comprehending  view  of  the  eternal  mind.  This 
is  fome  imperfeft  account  of  God's  eternity. 

4th.  The  other  general  incommunicable  attribute, 
to  be  coniidered  is  the  divine  hmmtability^  or  unchange- 
ablenefs.  It  is  the  appropriate  character  and  privilege 
of  the  Moil  High  not  to  be  fubjeft  to  any  pofTible 
change.  "  I  am  the  Lord,  I  change  not,"  it  is  pe- 
culiar to  my  nature,  and  to  mine  only  ever  to  be  the 
fame.  This  is  implied  in  that  wonderful  name  by 
which  God  revealed  himfelf  to  Mofes,  "  /  am  that  I 
AM**  I  am  what  I  was  and  what  I  fliall  be  ;  the  un- 
changeable God  yefterday,  to  day  and  for  ever. 

By  this  perfection  he  is  diftinguiflied  from,  and 
exalted  far  above,  all  creatures  and  things. 

Every  created  being  and  thing,  we  fee  is  fubje(5l 
to  alteration. 

Men    on  earth  are  fickle   inconftant  creatures. 
The  various  and  multiplied  parts  of  creation  are  all  lia- 
ble 


Ci  A  VicTdi)  of  the  Sir.  IV. 

ble  to  as  many  viciiritmies.  Every  thing  we  behold  is 
uncertain — in  a  perpetual  fiucluation — -putting  on  a 
dilTerent  face,  wearing  a  different  afpeft,  and  all  tending 
to  dificlution.  This  world  with  all  its  inhabitants  are 
in  conftaiit  agitation.  What  fliifting  fcenes  ;  what 
various  changes  aiid  akerations,  are  conftantly  takin« 
place  on  this  mortal  ftage  ! 

And  if  we  raife  our  views  to  the  vifible  heavens  ; 
if  we  contemplate  the  fun,  the  moon  and  the  flars,  we 
fmd  thsm  changing  their  pofitions  and  afpe6ls.  And 
thefe  all,  fnall  ere  long  pcrilh  ;  they  will  wax  old  as 
doth  a  j^arment,  and  like  a  veflure  be  folded  and  chancy- 
ed.  But  the  Creator  fliall  endure  and  remain  the  fame 
forever.  On  his  own  immovable  bafis  he  continues 
immutably  fixed  ;  undiflurbed  by  all  the  revolutions 
and  changes  of  time. 

The  fiiii  in  the  firmament,  is  the  moft  conflant, 
imvarying  and  glorious  objeft,  of  any  other  in  creation  ^ 
and  is  therefore:  the  brightefl  emblem  of  the  unchange- 
able Jehovah.  In  allufion  to  that  bright  and  immenfe 
kuninary,  he  is  by  the  Apoflle  James  lliled,  "  the  Fa- 
ther of  lights  ;"  but  he  adds,  "  with  v/hom  there  is 
no  variablenefs  or  fliadow  of  turning."  Here  it  is  ob- 
fervable  that  while  the  Apoftle  compares  the  Deity  to 
the  fun,  as  the  moft  flriking  image  of  the  divine  immu- 
tability ;'  he  is  careful  at  the  fame  time  by  his  choice 
and  manner  of  exprelTion,  to  fignify  the  vaft  fuperior- 
ity  of  the  Father  of  liglits.  The  fun,  though  more 
conflant,  fixed  and  unvarying  as  well  as  more  bright 
and  fplendid,  than  any  other  objeft,  is  not  without 
change.  It  has  its  parallaxes  and  tropicks  ;  a  diverfi- 
ty  of  afpefts  and  appearances ;  but  with  God  there  is , 
no  variablenefs  or  fliadow  of  turning.  He  is  in  the 
niofc  abfolutc  fcnfe  an  unchangeable  being.  He  is  of 
one  mind. 

Having  thus  briefly  confidered  the  natural,  or 
incommunicable  perfcftions  of  God  ;  it  remains,  ac- 
cording to  the  propoled  method^  that  we  attend  in  the 

next 


SCR.  in,  Di'chie  Perfcclbns.  63 

next  place  to  fome  of  thofe,  which  for  fake  of  difllnc-' 
tion  are  denominated  his  moral  or  communicable  attri- 
butes ;  a  fhadow  or  refemblance  of  which  are  found  in 
ibme  of  his  intelligent  creatures.  .  Among  thefe  are 
the  following  ;  which  I  will  endeavour  a  little  to  ex- 
plain and  illuftrate,  viz  :  divine  wifdom,  power,  holi- 
nefs,  jaftice  and  truth.  I  include  the  attribute  power  y 
becaufe  though  not  (triply  a  moral,  is  yet  a  coranmni- 
cable  property.  Though  the  highefl  degree  of  power^ 
of  which  creatures  are  poiTefTed,  h  weaknefs  compar- 
ed with  almighty  ftrength  ;  yet  all  power  being  derived 
from  God  ;  in  thofe  who  poffefs  it  in  any  degree  there- 
may  be  faid  to  be  a  kind  of  refemblance,  in  that  rci- 
peft  to  the  Almiglity.  And  there  is  fpiritual  flrengtli- 
derived  to  the  children  of  God,  by  which  they  may  be 
faid,  in  a  moral  view  to  refsmbls  their  heavenly  Fa- 
ther. 

I  NOW  return  to  the  confideration  of  thofe  moral 
:?ittrJbute3  above  named,  as-  tliey  exill  in  God.  At  the 
head  of  this  clafs  of  perfe£llons  we  place  v;ifdom. 

ill.  The  great  God  is  poiTefled  of  infinite  wif- 
dom. This  perfe61:ion  is  afcribed  to  him.  In  the  highefl 
and  mofl  abfolute  fenfe.  He  is  ftiled,  "  the  only  wife 
God."  He  is  faid  to  be  "  wife  in  heart  as  well  as 
mighty  in  flrength."  "  A  God  of  knowledge  by  whom 
aftions  are  weighed  ;"  and  whofe  "  underllanding  is 
infinite  ;"  "  the  Lord  of  Hofts,  wonderful  in  counfel, 
excellent  in  working.**  The  Apoflle  breaks  out  in  ex- 
preffions  of  admiration  of  this  glorious  perfection.  "  O  ! 
the  depths  of  the  riches  both  of  the  wifdom  and  know- 
ledge of  God.'* 

It  might  be  proper  to  confider  divine  wifdom  as 
effentially  exlfting  in  the  divine  nature  ;  and  as  it  is  dif- 
played  and  raanifeded  by  its  operations. 

Divine  wifdom  abllra6ledly  confidered  is  a  pow- 
er and  difpofition  to  form,  direft  and  difpofe  all  things 
in  the  beil  and  fittefl  manner  poillble.  It  is  the  part  of 
wifdom  tp  concert  the  bcft  plans,  and  to  dcvife  and 

maJce 


64  ^  ViCW  of  the  Ser.  IV. 

make  ufe  of  the  bed  means  for  their  execution.  Such 
vvifdom  dwells  in  God,  in  the  mofl  perfeft  and  confum- 
mate  niaHncr, 

The  wifefl  of  .men  are  liable  to  miflakes  in  their 
fchemes  ;  or  if  thefe  are  ever  fo  wifely  formed  j  yet  for 
v.^nt  of  a  thorough  knowledge  or  fufficient  power  they 
fail  of  fuccefs.  It  is  far  otherwife  with  the  mofl  High. 
His  judgment  is  perfeft  ;  it  cannot  err  ;  his  plans  arc 
all  therefore,  without  the  leaft  defeft  :  and  infinite  wif- 
dom  joined  with  uncontroulable  ftrength  mufl  enfurc 
fuccefs  to  every  purpofehis  heart  can  devife.  His  un- 
derftanding  is  infinite  ;  and  his  will  is  perfe£l ;  and  he 
•worketh  all  things  according  to  the  dilates  of  that  in- 
finite knowledge  ;  and  the  counfel  of  that  perfect  and 
holy  will.  In  a  word  the  Almighty  riot  only  works,  fo 
a.s  none  can  let  him  ;  but  all  his  operations  carry  in 
them  the  marks  of  the  mofl  confummate  wifdom  and 
pradence. 

This  perfecl  and  manifold  wifdom  of  God  is' 
wonderfully  difplayed,  in  his  works  of  creation  and 
providence  ;  but  in  an  efpecial  manner,  it  Ihines  forth 
in  the  flupendous  plan  of  man's  redemption.  Here 
the  fubje^i  opens  to  a  field,  wide  and  extenfive,  in 
which  it  would  be  pleafing  and  profitable  to  expatiate  y 
but  the  fhort  limits  prefcribed  me  will  not  permit  ray 
entering  upon  it. 

I  MUST  pafs  on  therefore  to  a  diflin£l  confidera» 
tion  of  another  of  the  divine  attributes,  viz. 

2dly.  That  of  power.  God  is  excellent  and  in« 
finite  in  power.  This  perfeftion  in  the  mofl  abfolute 
ferife,  and  in  the  highefl  pofTible  degree  belongeth  to 
him. 

The  idea  which  we  naturally  form  of  God,  is, 
that  of  an  infinitely  flrong,  powerful  and  almighty  be- 
ing. The  facred  pafTages  which  afTert  and  declare  the 
fupreme  uncontroulable  power  and  dominion  of  Jeho- 
vah are  too  numerous  to  ht  cited  here.  You  will  re- 
coiled that  he  is  frequently  in  fcripture   called  "  the- 

mighty 


Ser.  IV.  Dhlne  Perfc^ims.  6^ 

mighty  God  ;'*  "  the  ftrong  Lord  ;"  "  the  Lord  al- 
mighty ;"  "  the  Lord  God  omnipotent,  &c.  For  the 
illuftraiion  of  this  divine  attribute  we  will  only  enquire 
very  briefly  into  the  nature  and  extent  of  God's  pow- 
er,- and  the  manifeftations  and  effeds  of  it. 

The  divine  omnipotence  imports  an  ability  to  do 
all  things,  which  are  not  repugnant  to  the  perfcclion 
of  his  nature.  When  it  is  faid,  God  cannot  deny 
himfelf  ;  he  cannot  lie  ;  or  if  it  iliould  be  faid  that  the 
almighty  cannot  caufc  a  thing  to  be,  and  not  to  be  ; 
to  make  that  prefent  which  is  pafl,  or  an  event  not  to 
have  been,  which  has  actually  taken  place,  and  the 
like  :  all  this  is  no  impeachment  of  divine  omnipo- 
tence, for  fuch  things  as  abovementioned,  evidently 
imply,  either  weaknefs  and  imperfection,  in  the  agent, 
or  abfolute  contraditflion  and  abfurdity  in  the  fuppofi- 
tion.  The  divine  power  may,  notwithftanding,  be  tru- 
ly faid  to  be  unlimited  and  without  controul.  There 
is  nothing  becoming  an  holy,  perfeCl  and  almighty  be- 
ing that  he  cannot  effeCl:  ;  and  it  is  certain  that  he 
doth  whatever  pleafes  him  in  heaven  and  in  the  earth, 
in  the  fea  and  all  deep  places  ;  and  there  is  none  can 
ftay  his  hand.  His  power  is  coexilbnt  with  his  being, 
and  as  boundlefs  as  his  infinity.  It  extends  through 
the  univerfe  j  and  like  his  other  attributes  is  unchange- 
ably the  fame. 

The  omnipotence  of  deity,  as  well  as  the  divine 
wifdom,  is  fuflSciently  evidenced  by  the  elTeCls  that  we 
behold.  The  formation  of  the  heavens  and  earth  ; 
the  production  of  all  thofe  things  with  which  they  are 
repleniflied  ;  the  vafl  number  and  greatnefs  ;  the 
wonderful  beauty  and  harmony  ;  the  exact  propor- 
tion and  uniformity,  the  connection,  order  and  regular- 
ity of  the  works  of  creation,  do  all  raofl  confpicuouily 
manifeft  and  fliow  forth  the  glory  of  the  creator's  pow- 
er, as  well  as  that  of  his  wifdom  and  goodnefs. 

And  if  we  attend  to  the  marvellous  operations  of 
nature  and   fecond  caufes ;  the  amaziag  occurrences 

I  in 


66  A  View  afihe-:  Ser.  IV, 

in  providence  ;  the  aftonifliing  revolutions  and  events 
which  take  place  in  the  natural  and  moral  world ;  in 
thefc  various  phenomena  we  clearly  trace  an  omnipo- 
tent agency  ;  and  (liall  be  conilrained  to  acknowledge 
one  fupreme  almighty,  though  invifible  hand,  who^ 
worketh  all  things  according  to  the  counfel  of  his  own 
will.  How  manifold  and  marvellous  are  thy  works  O" 
Lord,  both  of  creation  and  providence  ;  by  thine  al- 
mighty power  as  well  as  in  thy  perfect  wifdom  haft 
though  made  them  all. 

3dly.  The  holinefs  or  goodnefs  of  God  comes 
next  to  be  confidered.  This  is  elTential  ta  the  divine 
nature,  and  intimately  connected  with  divine  power. 
Sovereign  uncontrouled  power,  feparate  from  goodnefs 
and  holinefs,  would  be  infinitely  dangerous.  Buch 
power  in  the  hand  of  an  unjuft,  unholy  and  evil  being, 
would  be  terrible  indeed  :  the  very  thought  excites 
terror.  This  mufl  therefore  be  an  entirely  wrong  idea 
of  God.  It  is  matter  of  unfpeakable  comfort  that 
the  almighty  creator  and  ruler  of  the  univerfe  is  a  be- 
ing as  good  as  he  is  great.  His  fovereignty  and  do- 
minion are  indeed  abfolute  and  uncontroulable,  but 
they  are  perfectly  juft  and  holy.  All  the  a6ts  of  God's 
power  ;  all  the  adminiftrations  of  his  government  are 
under  the  conflaut  and  immediate  direftion  of  unerring 
wifdom  and  infinite  goodnefs.  This  renders  the  at- 
tribute of  omnipotence  equally  amiable  with  a^  the 
other  perfeftions.  How  defirable  is  it  that  he,  -^x^ho  is 
wife  in  heart,  fliould  be  alfo  mighty  in  flrength  ;  that 
the  God  of  power,  fliou!d  be  no  lefs  the  God  of  love. 
Univerfal  authority  and  dominion  in  fuch  a  being  are 
perfe6tly  fafe  for  the  fubje6ls.  None  can  be  injured  by 
the  exercife  of  it ;  all  mufl  be  happy  who  cheerfully 
fubmit  to  it.  Well  may  the  truly  benevolent  and  obe- 
dient, every  where  join  in  that  joyful  acclamation  ; 
"  Alleluia  for  the  Lord  God  omnipotent  reigneth.'* 

But  I  am  here  to  fpeak  particularly  of  the  divine 
holinefs, 

God's 


Ser.,  IV.  Divine  PerfeBlons.  6^ 

God's  name  and  his  nature  is  holy.  He  Is  called 
by  way  of  eminence,  "  the  holy  one^''  and  faid  to  be 
"  glorious  in  holmefs.'*  This  is  a  part  of  the  divine 
character,  which  flaines  with  diftinguiilied  luftre.  The 
heavenly  hofl  are  reprefented  as  falling  at  the  footftool 
of  God*s  throne,  and  with  deep  reverence  crying  "  ho- 
ly, holy,  holy  is  the  Lord  God,  Almighty." 

The  divine  nature  is  perfe-clly  free  from  any  the 
ieafl  ftain,  and  infinitely  oppofed  to  all  impurity.  He 
is  of  purer  eyes  than  to  behold  iniquity  without  abhor- 
rence. Holinefs  is  the  intrinfic  rectitude  and  perfedion 
of  his  nature.  It  includes  in  it  perfe^  goodnefs,  be- 
nevolence and  mercy,  juftice  and  truth. 

The  benevolence  or  love  of  God,  which  is  only 
another  word  for  holinefs,  is  that  attribute  by  which 
the  divine  being  necellarlly  delights  in  his  own  holinefs 
and  happinefs  ;  and  defires  the  holinefs  and  happi- 
nefs  of  his  creatures,  fo  far  as  is  confident  with  his 
own  glory  and  the  general  good.  Perfe^  confum- 
mate  goodnefs  being  effential  to  the  divine  nature,  it 
mufl  follow,  that  every  thing  proceeding  from  him 
muft  be  good.  All  the  exercifes  of  his  eternal  mind  ; 
and  all  the  afts  and  adminiflrations  of  his  univerfal  gov- 
ernment, mull  be  fo  many  a£ls  azid  exercifes  of  pure 
benevolence. 

From  a  fountain  perfeftly  pure,  holy  and  good  ; 
nothing  corrupt  can  proceed.  To  impute  to  the  infi- 
nitely holy  and  good  God,  any  a6l  that  implies  the 
lead  defeat  of  abfolute  goodnefs  ;  or  the  want  of  the 
pureft  benevolence,  or  the  leail  deviation  from  the  moft 
perfect  reftitude  and  holinefs  ;  would  be  highly  derog- 
atory to  his  honour,  and  a  criminal  impeachment  of 
his  facred  charafler.* 

4thly.  The  Juftice  of  God  is  by  no  means  op- 
pofed to  his  goodnefs  j  but .  is  infeparably  conne<5led 

with 

■  *  As  an  objeclion  to  what  is   here  afTerted,  it  will  be  afked  ; 
Jiow  arc  ihc  many  evih  and  mifcries  which  take  place  in  the  world 

under 


68  A  View  of  the  Ser.  IV. 

with  it,  and  really  a  brancli  of  it.  An  idea  of  good- 
iiefs  and  mercy  dillinft  from  juflice  and  rigliteoufnefs, 
js  not  a  true  idea  of  God  ;  for  in  his  charafter,  thcfe 
are  infeparably  conjoined,  and  in  fome  refpecl  the  fame  : 
fo  far  at  lead  that  every  a£l  of  God's  juftice,  howev- 
er individuals  may  be  affeded,  is  really  an  a(5l:  of  di- 
vine goodnefs  and  general  benevolence.  The  infinite 
goodnefs  and  mercy  of  God,  therefore,  affords  no 
ground  of  encouragement  to  impenitent  fmners  to  hope 
they  fliall  pafs  with  impunity  :  for  he  is  no  lefs  juft 
and  righteous  than  good  and  gracious. 

God  has  indeed  "  proclaimed  his  name,  the 
Lord  God  merciful  and  gracious,  long-faffering,  abun- 
dant in  goodnefs  ;  keeping  mercy  for  thoufands,  for- 
giving iniquity,  tranfgreilion  and  fm  :"  yet  left  impen- 
itent  finners,  from  thefe  multiplied  expreffions  of  com.- 
paffion,  fliould  be  emboldened  in  wickednefs,  prefura- 
ing  on  the  divine  lenity  ;  it  is  added  in  exprefs  and  em- 
phatical  terms  ;  "  And  who  will  by  no   means  clear 

the 

under  the  divine  governiricnt,  canfulent  with  thf  perfect  univerfai 
benevolence  of  deity  ?  Anfwer.  If  it  is  an  undoubted  truth,  [as  we 
believe)  that  there  are  no  evils  of  any  kind  which  have  or  will  take 
place  in  creation,  but  were  originally  defigned,  and  will  finally  termi- 
nate in  thegreateft  polTible  good  :  then  thefe  evils  and  miferies  r.TC 
conlillent  with  the  pcifctt  goodnefs  of  God.  But  could  not  God 
have  prevented  fin  and  all  us  evil  confequences  from  taking  place  ? 
If  it  had  been  befl  that  fin  and  its  attendant  evils  fhould  not  have 
been  in  the  world  ;  he,  who  is  infinite  in  wifdom  and  goodnefs  as 
well  as  power,  doubtlefs  would  not  have  permitted  theni:  hisaftually 
permitting  thcfe  evils  to  take  place  is  a  fufiicient  proof  and  evidence 
to  us  that  it  was  beft  on  the  whole  they  Ihould  :  and  this  ought  to 
filence  every  cavil  and  obje61ion  which  rifes  in  our  minds.  Is  it 
Jiot  enough  for  us  to  know  that  the  plan  of  providence  was  the  re- 
fult  of  infinite  wifdom  and  perfect  goodnels  ?  Becaufe  fuch  fhort 
iighted  creatures  as  we  arc  unable  fully  to  comprehend  or  account 
for  it  ;  fiiall  we  therefore  prefume  to  arraign  the  divine  wifctem 
•and  impeach  the  divine  goodnefs  ?  Who  are  we  tha'  we  fhould  re- 
ply againfl  the  Almighty  ?  It  certainly  would  belter  become  us  , 
in  things  intricate  and  myfterious,  to  fay  with  the  humble  Apoflle, 
"  O  the  depth  of  the  riches  both  of  the  wifdom  and  know'edge  of 
God,  how  unfearchableare  his  judgments  and  his  ways  paft  find. 
ing  out." 


Ser.  IV.  Divine  PtTfcdions.  69 

tHe  guilty.**  While  the  goodnefs  and  mercy  of  God 
incline  him  to  pardon  Jlin,  and  receive  penitent  fmners 
to  favour  ;  divine  juftice,  truth  and  holinefs  require, 
that  incorrigible  offenders  be  puniflied  and  deflroyed. 

5th.  We  will  jufl  touch  upon  the  truth  of  God, 
and  with  this,  finiili  our  brief  furvcy  of  the  divine  per- 
fe^ions. 

This  is  likewife  an  effential  part  of  God's  excel- 
fcHt  name  and  charafter.  He  is  the  living  and  true 
God  in  oppofition  to  fiilfe  deities  ;  and  he  is  the  God ' 
of  truth  ;  the  faithful  God  who  keepeth  covenant  and 
mercy,  with  them  that  love  him  and  keep  his  command- 
men  ts. 

The  veracity  and  faithfulnefs  of  God,  are  raani- 
feftcd'  in  the  exa(5l  fulfilment  of  his  word.  *'  God  is 
not  a  man  that  he  fliould  lie,  nor  the  fon  of  man  that 
he  fhould  repent  ;  hath  he  faid,  and  fliall  he  not  do 
it  ;  hath  he  fpoken,  and  fliall  he  not  make  it  good  ?" 
Numb,  xxiii.  19.  He  mofl  certainly  will.  Heaven  and 
earth  (hall  pafs  away,  but  not  one  tittle  of  his  word 
will  ever  fail. 

There  is  God's  word  of  promife,  and  his  word 
of  threatening  ;  both  of  which  he  will  invariably  ful- 
fil. *'  Know  therefore  that  the  Lord  thy  God,  he  is 
God,  the  faithful  God,  who  keepeth  covenant  and 
mercy  with  them  that  love  him  and  keep  his  command- 
ments to  a  thoufand  generations  ;  and  repayeth  them 
that  hate  him,  to  their  face,  to  deflroy  them."  Deut. 
V.  9,   10. 

Has  the  merciful  God  promifed  to  help  and  fave 
all  thofe  who  truft  in  him  ?  On  the  contrary  has  the 
juft  and  holy  God  declared  that  he  will  punifli  and  Qci'- 
troy,  all  who  continue  in  impenitence  and  wickednefs  ? 
It  may  be  relied  upon,  that  to  each  of  thefc  folemii 
engagements  he  will  be  true  and  faithful. 

Thus  I  have  attempted,  in  fome  meafure,  to  ex- 
hibit the  various  excellencies  of  God's  name.  The 
fubjeifl  is  immenfe  and  fublime  j  but  very  little  juftice 

therefore 


70  A  View  of  the  Ser.  IV. 

therefore  could  be  done  to  it,  in  a  fingle  difcourfe,  and 
efpecially,  by  fo  feeble  a  pen  :  yet  what  has  been  of- 
fered, will  ferve,  it  is  hoped,  to  give  the  reader  forae 
jnil  and  raifed  conceptions  of  the  glorious  God.  How 
excellent  and  wonderful  doth  he  appear  in  each  of  thofe 
views  we  have  taken  !  From  the  confideration  of  which 
we  may  well  fay  in  the  language  of  infpiration  ;  "  There 
is  none  like  unto  thee  O  Lord.  "  Thou  art  great  and 
thy  name  is  great  ;  who  lliall  not  fear  thee  O  thou 
King  of  nations,"  and  fupreme  Lord  of  all ;  "  for  to 
thee  doth  it  appertain.'" 

Many  important  and  ufeful  remarks  might  be 
made  from  the  fubjc^l,  confidered  particularly  in  its 
feveral  parts  :  The  following  more  general  ones,  can 
only  be  mentioned  as  an  improvement  of  the  whole 
colle^lively. 

First,  This  view  of  the  divine  charafter  and 
perfeclions,  will  ferve  to  confirm  our  belief,  of  the 
unity  of  the  Godhead.  A  being  of  fuch  attributes,  as 
we  have  fcen,  belong  to  God  mull  necelTariiy  be  but 
only  one.  It  is  impoillble  there  fliould  be  two  or  m.ore, 
infinite  eternal  beings.  The  fuppofition  is  manifeflly 
uMlird  and  contradictory.  The  fcriptures  indeed  teach 
us,  that  this  one  God  fubfift:.  in  three  diftincl  perfons  ; 
but  they  at  the  fame  time  declare  the  elTential  unity  of 
ihefe  perfons.  "  There  are  three,"  fays  the  apoftle 
John,  "  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghoft,  and  thefe  three  are  one.* 
I   John  V.  7. 

Secondly,  The  fubjecJ:  of  the  divine  perfciflions, 
opens  to  us  a  field  of  moft  delightful  and  profitable  con- 
templation. Nothing  to  intelligent  creatures,  can  af- 
ford fuch  rational  and  fublime  entertainment — fuch  real 

and 

"•'  1  hs  doflrine  of  the  trinity,  it  is  confellecl,  is  myflerious 
and  lncomprelicn{il)le  to  finite  beings  ;  but  is  it  more  fo  than  the 
manner  of  the  divine  cxiflence,  his  infinity,  ftcrnity  and  other  ef- 
ft'niial  attributes  ?  of  thefe  we  believe  God  to  bc  polFcITed,  though 
v,-e  are  unable  to  comprehend  them. 


Ser.  IV.  Divine  PerfcWons,  \>j\ 

and  fubHautial  enjoyment.  This  is  a  fubjc^l,  in  its  na- 
ture grand  and  inexhaufLible  ;  the  more  it  is  lludied, 
and  the  longer  it  is  contemplated,  the  more  excellent, 
glorion§  and  diving,  it  will  appear.  It  cannot  fail  to 
furnifii  abundant  matter  of  conftant,  increafmg  pjeaf- 
ure,  admiration  and  joy,  to  the  enlarged  minds  of  an- 
gels and  faints  5  through  the  vafl  ages  of  eternity. 
At  prefent  we  can  fee  and  know  but  little  of  the  char- 
acter and  glory  of  the  great  Jehovah,  becatife  but  lit- 
tle comparatively  has  as  yet  been  revealed  and  maniJefU 
ed  to  us  ;  though  enough  to  excite  our  ailoniliiment — 
fufficient  to  draw  forth  lively  fentiments  of  devout  hom- 
age and  elevated  praife.  Bat  hereafter,  in  the  future 
ftate,  the  minds  of  glorified  beings,  will  be  vaflly  ex- 
panded ;  and  the  divine  perfections  will  be  far  more 
fully  and  clearly  difplayed. 

Unlimited  fpace,  and  eternal  duration  will  then 
afford  ample  fcope  for  the  continued  exhibitions  and 
difcoveries  of  the  exhauftlefs  treafures  of  marvellous 
tvifdom,  power,  benevolence  and  love  of  God,  to  the 
enlarged  view  of  all  holy  intelligences.     But  then, 

Thirdly,  Sinre  the  nature  and  attributes  of  God 
arc  infinite  ;  though  it  is  our  higheft  wifdom  to  con- 
template and  admire  them  ;  yet  it  argues  arrogance 
and  folly  to  pretend  fully  to  underftand  and  compre- 
hend them.  The  height,  depth,  length  and  breadth 
of  a  fmgle  part  of  the  divine'  charafter  iurpaffes  all  fi- 
nite underflanding  ;  who  then  by  fearching  can  find  out 
the  Almighty  to  perfection  ?  This  is  an  expanfe  unmea- 
furable  !  an  abyfs  uniathomable  !  an  ocean  without 
bottom  or  fhore  ! 

Fourthly,  For  any  therefore  to  entertain  low 
and  difiionoui'able  thoughts  of  the  glorious  eternal 
God  ; — for  any  to  withhold  thofe  religious  acknowl- 
edgments and  adorations  of  his  facred  being  and  per- 
fections, which  are  his  due  ; — for  any  to  refufe  that 
fupreme  love,  honor  and  obedience,  which  his  exalted 
character  and  infinite  excellencies  demand  5  (hov.'s  ex- 

fupreme 


;?2  A  Viciv  of  ihe  Ser.  IV. 

trcme  ignorance  arid  fottiflmefs  j  it  difcovers  vile  in- 
gratitude and  rebellion. 

Again,  This  fubjeifl:  may  ferve  to  teach  us,  that 
thofe  views  of  God  that  are  partial  :  which  do  not  ref- 
pe6l  his  wliole  chamber,  are  wrong  and  dangerous. 
Thus  if  we  coniine  our  ideas  of  the  goodnefs  and  be- 
nevolence of  Deity  ;  to  the  exclufion  of  the  divine 
perfe^tioHS  of  juflice,  righteoufnefs  and  holinefs  ;  it 
will  lead  to  miltakes  and  concluficns,  that  may  prove 
injurious  and  fatal. 

Once  more.  It  is  of  the  highell  importance  that 
we  get  poffefTed  of  right  conceptions  of  the  one  only 
living  and  true  God.  His  divine  character  and  glory 
dwell  eiTentially  and  fully  in  his  eternal  Son  ;  the  whole 
2S  manifefted  and  fliines  forth  in  the  perfon  of  Jefus 
Chrill  our  Lord.  "  No  man  hath  feen  God  at  any 
time  ;  the  only  begotten  Son  who  is  in  the  bofom  of 
the  Father,  he  hath  declared  him.'*  John  i.  i8.  To 
the  favincr  knowledge  and  love  of  this  Son  of  God 
It  infinitely  concerns  us  moft  ardently  to  afpire  ;  the 
obtaining  of  this  is  all  our  falvation.  "  This  is  life 
eternal  to  knov/  thee,  the  only  living  and  true  God 
and   Jefus  Chrifl  whom  thou  haft  fent."    John  xvii.  3. 

In  fine  let  us  love  and  admire  God's  true  charaft- 
er  ;  praife  and  extol  him  for  what  he  is  in  himfelf  and 
for  all  the  wonderful  difplays  he  has  made  of  himfelf  in 
his  word  and  works.  Let  us  humbly  fubmit  to  his  au- 
thority, and  exalt  his  great  name  ;  adopting  the  noble 
afcription  of  the  royal  prophet.  "  Thine,  O  Lord,  is  the 
greatnefs  and  the  power  and  the  glory  and  the  viftory 
and  the  majefly  :  for  all  that  is  in  the  heaven  and  in  the 
earth  is  thine  :  thine  is  the  kingdom,  O  Lord  ;  and  thou 
art  exalted  head  over  all,  both  riches  and  honour  come 
of  thee.  In  thine  hand  is  power  and  might  ;  and  in 
thine  hand,  it  is  to  make,  create  and  give  flrength  unto 
all.  Now  therefore  we  thank  thee  and  praife  thy  glo- 
rious name. 

SERMON 


SEJRMON    v. 


A  VIEW    OF    GOD,   AS    CREATOR    and    GOVERNOR. 

OF     THE    WORLD. 


Pfalm  Ixxxix.  ii.  The  Heavens  are  thine,  ilx: 
earth  alfo  is  thine  :  As  for  the  zvcrld  and  the  fuhufs 
ihereof,  thou  hajl  founded  thenu 


VV  HEN  we  attend  to  the  great  and 
numerous  obje£ls  which  we  behold,  and  contemplate  on 
others  which  are  out  of  fight,  it  is  both  natural  and 
reafonable  to  enquire,  how  all  thefe  things  came  into 
exifience  ?  Tq  whom  they  belong  ?  And  under  whofe 
government  they  fall  ?  In  the  words  before  us  we  have 
what  may  be  confidered,  as  an  anfwer  to  thefc  inquiries. 
They  teach  us,  that  all  thefe  things  are  the  workman- 
fhip  of  God,  are  his  property  and  under  his  difpofal. — 
In  the  95th  Pfalm  it  is  faid  the  Lord  is  a  great  God 
and  a  great  King.  In  his  hand  are  the  deep  places  of 
the  earth.  The  ftrength  of  the  hills  is  his  alfo  ;  the 
fea  is  his,  and  he  made  it,  and  his  hand  formed  the  dry 
land  ;  but  in  our  x.z'^t  the  language  of  this  kind  is  more 
'  univerfal.  Here  the  heavens  and  earth  and  the  world 
in  general,  are  reprefcnted  as  being  made  and  govern- 
ed by  God.  The  heavens  are  thine,  the  earth  alfo  is 
thine  ;  and  as  for  the  world  and  the  fulncfs  thereof, 
thou  had  founded,  or  exalted  and  eflabiiflied  them. 

K  The 


74'  ^^  ^'^i^"^  of  God,  as  Creator         Ser.  V, 

'tnt  exalted  charafter  of  God,  as  creator  and 
governor  of  the  world,  I  fliall  particularly  attend  to 
and  endeavour  to  illuftrate  in  this  difcourfe. 

The  a(5ls  of  the  Deity  in  creating  and  governing 
the  world,  though  connected,  yet  being  diftinft  opera- 
tions,  I  fhall  confider  them  feparately,  beginning. 

First,  With  a  view  of  God  as  creator. 

Eternal  felf-exiilenee  belongs  to  God  alone.— 
The  exiilence  of  every  other  mufl  have  had  a  begin- 
ning, and  be  the  effect  of  fome  caufe  and  this  caufe 
xve  can  find  only^  in  God.  The  produ6lion  of  a  crea- 
tiire  whether  angel  or  man,  cannot  proceed  from  him- 
felf  becaufe  thus  he  mufl  operate  before  he  has  a  be- 
ing ;  and  after  the  creature  is  made,  he  is  incapable  of 
creating  others.  This  is  the  cafe,  as  experience  teach- 
es, with  man.  He  can  alter  the  form  of  fome  things 
already  made,  but  it  is  utterly  beyond  his  power  to 
create  the  fmallefl  infe^  or  vegetable,  or  atom  of  mat- 
ter. And  we  have  reafon  to  believe  that  there  is  the 
fame  inability  in  angels  ;  therefore  the  world  and  the' 
things  therein  were  created  by  God  :  they  mufl  be  cre- 
ated by  him,  becaufe  they  are  not  felfexiftent,  and  the 
power  of  God  alone  appears  equal  to  fuch  an  effect. — 
What  reafon  thus  teaches,  is  abundantly  alTerted  and 
confirmed  by  the  book  of  revelation.  Through  faitb, 
i?i  this,  ive  underjiand  that  the  ivorlds  were  formed  by 
the  word  of  God,  fo  that  all  things  which  are  fcen  were 
Tiot  made  of  things  which  do  appear*  The  fcriptures 
teach  us  that  the  world  is  not  from  everlafting  as  is  God 
himfelf. 

Befofe  the  ??iountams  were  brought  forth  or  ever 
ihou  hadjl  for?ned  the  earth  and  the  world,  even  from  ev- 
erlafling  to  everlafting  thou  art  God.f  Thefe  expref- 
fions  lead  us  to  conceive  of  the  world  not  as  being  co- 
equal with  God  in  point  of  duration.  Mofes  alfo  gives 
a  particular  account  of  the  creation  as  a  work  perform- 
ed by  Almighty  God,  when  time  firft  began.      In  ths 

begimmg 

*  IlcbrcwS;   II,  2,.  -f-  Pfalm,  90.  2, 


Bepv.  v.         mid  Governor  of  the  World.  y^ 

begimihig  God  created  the  heaven  and  the  earth.  The 
a6t  of  creating  is  not  effential  to  the  divine  nature  and 
what  is  to  be  confidered  as  being  eternal  like  God  him- 
felf.  Some  parts  of  the  creation  probably  took  place 
before  others.,  particularly  thofe  of  the  celeflial 
world.  The  heaven  fpoken  of  by  Mofes  as  created 
with  the  earth  we  may  conceive  of  as  the  material  and 
vifible  heavens.  To  this  apprehenlion  v/e  are  led  from 
his  concluding  words  upon  the  ixikyyz^.—Thus  the  hea- 
'vens  and  the  earth  were  JiniJJjed  and  all  the  hojl  cf 
them.  The  empyrean  heaven,  where  is  the  throne  of 
God,  the  habitation  of  his  holy  angels,  might  have 
been  brought  into  exiflencc  at  an  earlier  period  j  and 
we  have  reafon  to  believe  that  it  was,  from  the  repre- 
fentation  which  God  made  to  Job,  of  the  Angels  as 
being  the  admiring  and  joyful  fpe£l:ators  of  iiis  work  in 
creating  this  v/orld.  Where  waji  thou  mhen  I  laid  the 
fowidations  of  the  earth — when  the  morning fiars  fang  to-, 
gether  and  the  fom  of  God  jhouted  for  joy  !\  But  what- 
ever diflinftion  there  may  be,  among  the  creatures 
and  things  that  exifl^  in  refpeft  to  their  original  in 
point  of  time,  and  the  powers  and  qualities  of  which 
they  partake  ;  they  are  all  the  workmanfliip  of  God. 
The  heavem  are  thine^  the  earth  alfo  is  thine,  for  thou 
hafi  made  them.  As  for  the  world,  the  wide  univerfal 
world,  and  all  things  which  are  in  it,  thou  haft  created 
them. 

In  this  work  of  creation  the  power,  goodnefs  and 
wifdom  of  God  are  confpicuoully  difplayed. 

I .  His  pov/er — the  eternal  power  of  God  is  clear- 
ly to  be  feen  by  the  things  which  are  made,  and  to  be 
admired  from  the  inftantaneous  manner  in  which  all 
thefe  things  come  into  being  through  the  energy  of  his 
voice — God  faid,  let  there  be  light  and  there  was  light. 
He  was  pleafed,  as  is  related  by  Mofes  not  to  create  alf 
the  things  of  this  world  in  the  fame  moment,  in 
their  final  form  and  order,  but  to  do  it  in  fix  fuecelTive 

days. 

Job  xxxviii.  4,  n* 


7"6  A  View  of  Cod,  as  Creator        Ser.  V. 

days,  probably  for  the  benefit  of  angels  who  might  be 
fpeftators  upon  that  great  occafion,  and  alfo  that  men 
in  future  time  might  contemplate  upon  the  works  of 
God  with  the  more  eafe  and  fatisfaftion  ;  but  whenev- 
er any  part  of  thea-eation  was  produced,  the  word  of 
God  effefled  it  in  a  manner  moil  expreflive  of  his  powr- 
er  imd  majefty.  He  /pake  and  it  was  dofie.  He  corny 
manded  and  it  Jiood  faji* 

1.  Viewing  God  as  Creator  of  the  world,  wc 
behold  his  goodnefs.  The  earth  is  full  of  his  goodnefs, 
alfo  the  great  and  wide  fea.  When  God  firfl  furveyed 
the  works  of  his  hand,  he  pronounced  them,  as  Mofes 
obferves,  to  be  very  good.f  Since  that  time  they 
have  fuffered  an  unhappy  change  in  their  nature  and  ef-r 
fefl^s,  in  (^onfequence  of  fin  ;  but  they  flill  remain  good 
and  appear  in  general  to  have  an  exiftence  given  them 
upon  a  benevolent  dellgn.  Some  of  them  are  a  partial 
evil  ;  but  even  thefe  may  be  productive  of  good. 
I'horns  and  thiflles,  and  vegetables  of  a  poifonous  na- 
ture, barren  deferts  and  mountains  of  rocks,  and  ven- 
omous bealls  may  anfwer  fome  ufeful  purpofe.  God 
hath  made  nothing  in  vain  ;  and  from  the  apparent  ufc 
of  the  greater  part  of  his  works  we  may  conclude  that 
thofe  things,  ^vhofe  beneficial  effects  we  cannot  perceive, 
are  capable  in  fome  way,  of  being  improved  to  the  ad- 
vancement of  happinefs. 

The'  mod  o'f  the  evils  that  arife  from  the  thing;: 
"which  God  hath  made,  appear  to  come  by  the  pervcr- 
fion  of  them.  As  the  inftruments  which  men  form  for 
their  benefit,  do  fometimes  accidentally  or  by  being 
mifapplied  become  a  mifchief  to  them  :  So  the  fruits  oi 
the  earth,  whether  of  the  vegetable  or  animal  kind,  by 
an  improper  ufe  of  them,  may  prove  hurtful  and  inju- 
rious;  but  this  is  no  evidence  that  the  defign  of  the 
Creator  in  making  them,  was  not  benevolent.  Every 
creature  of  God  is  good  in  itfelf,  and  when  rightly  im- 
proved, in  its  effcfts,  and  in  this  the  benignity  of  God 

appears. 

*  Ff,  xxxiii.  Q.  -f  Gen.   i.  nt.. 


Ser.  V.         a7id  Governor  of  the  IVorkt  yy 

appears.  Further,  his  goodnefs  appears  in  that  enjoy- 
ment of  M'hich  all  his  living  creatures  are  made  fufcep- 
tibie,  and  in  the  proviCon  that  he  has  made  for  theni 
univerfally  according  to  their  peculiar  nature  and  fitua- 
tion.  Their  capacity  for  enjoyment  is  very  various. 
The  fenlitive  powers  of  fome  creatures  are  much  lefs 
than  thofe  of  others,  and  confequently  they  have  lels 
happinefs  ;  but  all  may  be  faid  to  be  happy,  in  that  they 
have  an  opportunity  to  enjoy  what  their  nature  demands. 
The  divine  goodnefs  is  not  to  be  impeaclied  mcrciv  bc- 
caufe  all  creatures  are  not  put  upon  an  equality.  As 
the  human  body  is  the  more  com.pleat  by  reafon  of  the 
variety  of  its  parts,  though  fome  of  them  are  inferior 
to  others :  So  the  vifible  world  may  be  the  more  per- 
fc<^,  and  contain  in  it  the  more  happinefs,  in  confe- 
quence  of  that  diverfity  which  there  is  in  the  nature  and 
gifts  of  thofe  creatures  with  which  it  is  filled  :  and 
therefore  it  is  no  obje^ion  againfl:  the  goodnefs  of  God, 
that  fome  are  dillinguiilied  by  it  above  others  ;  and  to 
make  fuch  an  objeftion  is  not  only  groundlefs  but  an  im- 
pious refle<5lion  upon  the  fovereignty  of  God,  efpecial- 
ly  when  any  particular  man  makes  it  in  refpedl  to  him- 
felf,  and  complains  of  his  Maker  becaufe  he  is  not 
made  equal  to  fome  other  man  or  to  an  angel.  0  ?nan, 
who  art  thou  that  repUeJl  ogainji  Gcd  !  Shall  the  thing 
formed  fay  to  him  that  formed  it^  ivhy  hajl  thou  made  mc 
thus  ?  Hath  not  the  potter  power  over  the  clay  to  make  one 
•veffel  unto  honour  and  another  unto  dijhonour  ?*  We 
have  not  the  lefs  happinefs  becaufe  fome  others  have 
more  than  we,  and  being  treated  with  no  injuftice,  our 
eye  fhould  not  be  evil  becaufe  God  is  good. 

3.  God  as  Creator,  appears  infinitely  wife. 

The  marks  of  wifdom  are  manifeft  in  his  works'. 
The  nature  and  form  which  are  given  to  creatures  and 
things  ;  their  great  limilitude  and  yet  infinite  variety 
and  diflin^tion  ;  their  relation  and  mutual  dependence 
and  fitnefs  in  their  particular  ftations,  and  fubferviency, 

in. 
*  Rom.  ix,  20,  21. 


78  A  View  of  God^  as  Creator         Ser.  V, 

in  all  their  fcvcral  parts  to  forae  valuable  end,  make 
them  appear  to  be  the  effe^l:  of  infinite  wifdom,  as  well 
as  of  almighty  power. 

The  wifdom  of  many  things  relating  to  creation 
we,,  indeed,  cannot  comprehend.  We  do  not  perceive 
the  wifdom  of  God,  in  performing  the  work  of  crea- 
tion, juft  at  that  tim.e  in  which  it  was  done.  We  do 
not  fee  hi'^i  wifdom  in  making,  out  of  an  infinite  number 
of  poffible  worlds,  fuch  a  v/orld  as  now  exifls  ;  or  in 
making  fo  many  creatures  and  thi-ngs  as  he  has  done, 
and  no  more  or  iefs,  and  with  fuch  natures  and  capaci- 
ties rather  than  with  others,  which  were  equally  poffi- 
ble ■u'ith  him.  And  judging  of  fome  creatures  that  are 
made,  according  to  the  limited  view  of  our  minds,  we 
may  fuppofe  that  they  are  defects  in  the  creation  which 
Tniglit  wifely  have  been  left  out  of  it :  but  the  thoughts 
fif  God  are  not  as  onr  thoughts  ;  and  from  his  wifdom, 
which  we  perceive,  difplaycd  in  liij  works  in  general, 
and  efpecially  in  thofe  parts  of  them  with  which  we  arc 
moft  acquainted,  v.e  have  rcafon  to  believe  that  there 
is  perfect  wildoni  exercifed  through  the  whole.  Hoix} 
?iianifcld  are  thy  works,  0  Lord,  in  wifdom  hafl  thou 
TTuide  them  all !''' 

The  perfections  of  God,  v/hen  we  contemplate 
apcn  them,  lead  us  to  fuppofe,  that  his  work  mull  be 
pcrfecl  and  incapable  of  amendment,  not  only  by  his 
creatures  but  even  by  his  ov/n  hand.  Time  and  expe- 
rience make  no  addition  to  the  wifdom  of  God,  in 
the  review  of  his  works.  He  never  beholds  a  mif- 
take  made  bv  himfelf.  He  is  indeed  reprefented, 
as  repenting,  that  he  liad  made  man  upon  the  earth  ; 
but  he  relented  of  this  no  otherwife,  than  as  he  was 
offended  with  the  wickednefs  of  man,  in  confequencc 
of  which,  his  meafures  and  dealings  with  him,  were 
to  be  chanf^ed.  The  IMoft  High  is  poffelTed  of  infinite 
knovv'Icdge  :  by  him  aft  ions  are  feen  and  weighed  as 
perfeftly  before  as  after  they  have  taken  place  ;  and 

therefore, 
*  Pf.  104.  24. 


Ser.  V.         and  Governor  of  the  World,  79 

therefore,  he  was  not  dilappointed,  in  the  condu(5t 
of  man,  and  by  the  event  made  to  fee  a  miflake,  which 
he  had  committed  in  callinc:  him  into  bein?.     And  in 

_  CD  O  _ 

every  creature  and  thing  belonging  to  the  creation  of 
God,  his  infinite  perfection  leads  us  to  fuppofe,  that, 
when  taken  together,  and  viewed  in  their  whole  connec- 
tion, duration  and  purpofe,  there  h  a  complete  and 
perfect  difplay  of  wifdom.  He  hath  made  the  earth 
by  his  power  ;  He  hath  cflabliilied  the  world  by  his 
wifdom  and  hath  drctched  out  the  heavens  hj  his  dif- 
cretion.*  Having  thus  taken  a  view  of  God  as  Crea- 
tor of  the  world,  I  lliall  now 

2djy.  Consider  him,  as  the  Governor  of  it. 

When  he  had  made  the  world,  he  did  not  neg'- 
left  and  leave  k  to  return  back  to  nothing,  or  to  run 
on  in  confufion  and  diforder  as  mere  nature  or  chance 
fliould  direft,  btit  took  it  under  his  own  care,  gui- 
dance and  mar!a2:ement. 

As  he  made  ail  things  for  certain  defigns,  (o  from 
the  beginning,  he  has,  and  always  will  exereife  a  eon- 
troul  over  the  whole,  that  the  purpofes  of  his  wifdom 
in  creation  may  be  pundtually  and  fully  accompliflaed. 
The  marks  of  the  divine  hand  in  the  government  of 
the  world  are  equally  apparent  as  in  its  creation  ;  and 
when  we  attend  to  them  as  they  appear  in  the  courfe 
of  events,  we  cannot  but  acknowledge  his  univerfal 
kingdom  and  dominion,  and  fay,  the.  Lord  retgneth  for- 
ever and  ever-^thy  kingdom  is  an  evcrlafiing  kingdom  and 
endiireth  through  all  gefieraiio'ns.  We  are  to  conceive 
of  God  as  Governor  of  the  world  in  the  following  ref- 
pe£ls. 

First,  A?  he  has  it  under  his  care  and  preferva- 
tion.  In  his  hand  is  the  foul  cf  every  living  thi?:g  and 
the  breath  cf  all  mankind.  Of  all  creatures  and  things 
in  exiflence  God  is  the  preferver,  cither  immediately, 
by  himfelf,  or  by  him  who  is  the  image  cf  the  invfibk 
God.     By  him.  all  things  confill  or  remain  in  being  uw- 

dcr 


S6  A  Vievj  of  God,  as  Creator         Ser.  V. 

der  die  fituation  and  circumfiaiices  which  attend  them. 
Many  creatures  God  makes  inflrumental  of  their  owrt 
prefervation  and  that  of  ethers.  Vegetables  and  vari- 
ous parts  of  the  inanimate  creation  are  the  means  of 
fuppcrc  to  fuch  as  have  a  fenfitive  and  rational  life,  and 
fome  animals  afford  food  and  nourifhment  unto  others  ; 
but  their  efficacy  in  this  way  is  ever  owing  to  the  watch- 
ful providence  and  agency  of  God,  and  he  is  the  great 
preferver  of  the  whole.  Eveii  thou  art  Lord  alo7ie, 
thou  haji  made  hcavcm,  the  heaven  of  heavens  with  all 
their  hoj},  the  earth  and  all  thi?igs  that  are  therein,  and 
thou prefcrvefl  them  all* 

2.  God  is  the  Governor  of  the  world,  in  that  he 
gives  law  to  the  whole.  The  Lord  is  our  lawgiver  and 
King.  He  is  a  lawgiver  unto  all  creatures  and  things, 
in  that  he  gives  to  them  fome  principle,  or  law  by  which 
under  him  they  are  to  be  dircfted.  The  laws  of  na- 
ture, as  they  are  called,  which  are  uniform  in  their  op- 
erations, producing  under  like  circumilances  like  ef- 
fects, receive  their  energy  from  his  power  and  agency  ; 
hence  the  movements  and  effe^s  of  material  and  inan- 
imate bodies  are  reprefented  as  taking  place  under  him. 
'The  Ught7iing  goeth  forth  at  his  word-^He  commarideth 
and  raifeth  the  flormy  wind.  Fire  and  hail,  fnow  and 
vapour  fulfill  his  word. 

The  law  alfo  which  is  given  to  the  brutal  creation" 
and  which  is  fometlmes  called  infiind,  by  which  they 
are  led  to  a£l  agreeable  to  their  nature,  and  to  feek  fuf- 
tenance  and  fafety  in  a  way  which  to  us  appears  moil 
proper,  and  in  fome  inftances  artful,  is  given  to  them 
by  God,  hence  he  fpeaks  of  it  as  the  effeft  of  that 
wifdom,  which  furpaffes  the  wifdom  of  man,  in  his  ad- 
drefs  to  Job.  Doth  the  hawk  fly  by  thy  wifdo?n  and 
Jlretch  forth  her  wings  towards  the  foiith  ?  Doth  the  ea^ 
glc  77'iOimt  up  by  thy  co77una7id  and  7nake  her  nefi  on  high  ? 
Among  intelligent  creatures  God  rules  by  a  flill  higher 
law,  which  is  of  a  moral  kind,  fuited  ta>  their  rational 

nature^ 

Nch,  ix.  6. 


Ser.  V.         and  Governor  of  the  Worhh  8l 

nature,  and  inforced  by  fuch  motives  as  are  proper  to 
excite  an  obedience  to  it.  Under  a  law  of  this  kind, 
•\Nt  have  reafon  to  believe  all  the  holy  angels  of  heav- 
en are,  and  thofe  fallen  ones  in  hell,  though  with  dilFerent 
requifitions  j  for  the  dominion  of  God  as  lawgiver  is 
reprefented  as  including  in  it  things  in  heaven  and  things 
in  the  earth  and  things  under  the  earthy  or  evil  fpirits 
in  the  bottomlefs  pit.  As  to  mankind  we  are  more  par- 
ticularly informed,  that  their  maker  is  their  lawgiver, 
and  what  the  law  is  by  which  they  are  to  be  governed, 
and  what  will  be  the  confequence  of  their  obedience  or 
difobedience.  This  law  is  in  a  meafure  taught  by  thofe 
principles  of  reafon  and  confcience  which  are  common 
to  men,  and  therefore  where  the  light  of  revelation  is 
not  enjoyed,  men  are  under  moral  obligation,  and  are 
cxcufable  or  blamable,  and  may  feel  fo,  in  their  own 
minds  according  as  they  conform  to  or  deviate  from 
the  rule  of  their  duty.  They  who  have  not  the  (re- 
vealed) law,  are  a  law  unto  themfehesy  their  confciences 
the  mean  ivhile  cxciifing  or  accufmg  them  :  But  by  the 
book  of  revelation  we  are  more  efpecially  taught  that 
the  law  of  God  extends  to  man  ;  here  alfo  the  particu- 
lar precepts  of  his  law,  are  exprefsly  named  and  clear- 
ly explained  ;  to  fome  of  which  the  knowledge  of  man 
could  never  extend  by  the  mere  light  of  nature  ;  of  this 
kind  arc  various  precepts  connected  with  that  difpenfa- 
tion  of  grace  which  takes  place  by  Jcfus  Chrift  ;  which 
difpenfation  itfelf  is  a  mere  matter  of  revelation,  a  niyf- 
tery,  hidden  from  the  wifdom  of  the  world,  but  made 
manifeft  by  the  gofpel— and  by  the  commandment  of 
the  everlafting  God  made  known  to  all  nations  for  the 
obedience  of  faith.* 

3d.  God  is  the  governor  of  the  world  ;  in  that  the 
affairs  and  events  of  it  are  all  under  his  difpofal.  Un- 
der his  own  ruling  and  governing  hand  are  thofe  events 
which  may  be  called  cutzvard  and  natural.  He  maketh 
the  grafs  and  the  herbs  to  grow  and  to  v;ither  in  his 

I,  hand,, 

*  Romans  xvi.   26. 


5 2  -f  View  of  God,  as  Creator        Ser.  Vo 

hand,  are  tlie  limes  and  the  feafons  ;  he  it  is  that  ap- 
pointeth  fummer  and  winter,  feed  time  and  harveft. — 
The  condition  and  circumftances  of  the  bnrtal  creation 
are  all  ordered  by  him  ;  a  fparrow  falls  not  to  the  ground 
■without  his  notice,  he  feedeth  the  young  ravens  when 
they  cry,  and  provideth  for  the  cattle  upon  a  thoufand 
hills.  He  gives  to  all  material  bodies,  their  flations,  their 
effe^s  and  various  motions.  He  ha7igeth  the  earth  upon 
nothing  ;  he  bindeib  up  the  zvaters  in  bis  thick  clouds  until 
the  day  and  night  come  to  an  e?id — the  pillars  of  the  earth 
iremhle  and  are  afionifhed  at  his  reproof — h6  divideth  the 
fea,  by  his fpirit  he  garnifjeth  the  heavens  ;  he  maketh 
the  fun  and  moon  and  cdl  the  luminaries  of  heaven  to  run 
their  race — he  bends  the  fweet  influences  of  Pleiades,  and 
loofes  the  bands  of  Orion.  He  bringeth  forth  Maze  roth  in 
his  feafon,  and  guides  ArRurus  with  his  Sons.  In  ref- 
peft  to  mankind  he  determines  the  times  before  ap- 
pointed and  the  bounds  of  their  habitation — their  prof- 
pcrity  and  adverfity,  joy  and  forrow  are  what  he  in  his 
Sovereignty  fees  fit  to  order.  The  Lord  killeth  and  mak' 
eth  alive,  he  bringeth  down  to  the  grave,  and  bringeth  up, 
the  Lord  maketh  poor  and  maketh  rich,  he  bringeth  low 
and  lift  eth  up.* 

Events  in  the  moral  world  ^rt  alfo  under  the  fu- 
perintendency  of  God.  Divine  light,  truth  and  grace 
take  place  under  him  and  all  the  rneans,  which  ration- 
al beings  enjoy  for  moral  improvement.  From  him  all 
moral  difpofitions  and  a£lions  in  his  intelligent  creatures 
proceed,  which  are  good  and  virtuous.  He  maketh 
his  angels  fwift  to  obey  him,  and  worketh  in  righteous 
men  to  will  and  to  do  of  his  own  good  pleafure,  and  though 
God  cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man,  but  every  man  is  temiplcd,  when  he  is  drawn  away 
of  his  own  luji  afid  enticed,  yet  the  fmner  is  not  felf-luffi- 
cient  and  independent  in  any  of  the  wickednefs  which 
he  commits,  and  the  mod  atrocious  moral  crimes  are 
fometimes   made  fubfervient  to  the  particular  and  fpe- 

cial 

*  1  Samuel,  ii.  6, 


Ser.  V.         a7id  Governor  of  the  World,  8 


J 


cial  purpofes,  of  infinite  wifdom  ;  as  we  are  taught 
in  the  example  of  Pharaoh  who  hardened  his  heart 
againft  God,  whereby  the  divine  arm  was  eventu- 
ally made  the  more  confpicuous ;  alfo  in  the  enmity  and 
cruelty  of  the  Jews  towards  Jefus  Chriil  ;  while  they, 
in  accufing  and  putting  this  perfon  to  death,  a6led  a 
mod  wicked  part-  ;  they  fulfilled  the  determinate  coun- 
fel  of  God,  and  were  inflrumental  in  accorapl idling  the 
defign  of  Chrifl  in  alTuming  our  nature,  which  was 
that  he  might  give  his  life  a  ranfcni  for  the  fms  of  the 
world. 

The  difpofing  hand  of  God  over  moral  agents 
while  they  remain  free  and  accountable,  is  a  procefs  in 
the  divine  government  attended  with  obfcurity  and  in- 
capable of  explanation  by  the  limited  powers  of  men  ; 
but  as  we  are  addrelied  in  the  word  of  God,  as  intelli- 
gent beings,  capable  of  judging,  choofing  and  aifling, 
and  as  we  are  confcious  in  our  minds  of  moral  agency 
and  volition  ;  it  becomes  us  to  confider  ourfelves  as  free 
moral  agents,  accountable  for  the  exercife  of  our  pow- 
ers, and  that  we  fliall  be  approved  or  juftly  condemned 
according  as  our  anions  are  good  or  bad.  If  thou  doefi 
•well,  fJoalt  thou  not  be  accepted  ?  And  if  thou  doefh  not 
well^  fin  lieth  at  the  door  /^'  It  becomes  us  alfo  to  ac-. 
knowledge  thefupremacy  of  God,  and  his  fuperintend- 
ency  over  all  the  volitions  of  men,  for  fo  far  as  we  are 
capable  of  looking  into  the  nature  of  things,  it  appears 
impoifible  that  man  fliould  exift  or  a£t,  in  and  of  him- 
felf  free  of  all  dependence  upon  divine  power,  and  the 
fcriptures  declare  that  God  has  the  hearts  and  ways  of 
all  in  his  hands,  that  his  council  ft  ands  through  all  gene- 
rations^ and  that  of  him  and  to  him  and  through  him  are 
all  things  to  ivhom  be  glory  forever. 

God  in  thus  governing  the  world  makes  not  only 
a  difplay  of  that  power,  wifdom,  an'd  goodnefs  which 
We  noticed  in  the  works  of  creation,  but  alfo  of  equi- 
ty and  juftice,  truth  and  righteoufnefs  :  There  is  no 

oppreflion 

*  Genefis  iv,   7, 


84  A  Vieiv  of  Gcdy  us  Creator         5er.  V. 

opprcffion  or  wrong  done  by  hmi  to  any  fubjedl  of  his 
extenfive  kingdom.  Nothing  is  required  by  his  law 
but  what  is  reafonablc  and  right ;  and  no  reward  con- 
ferred or  punilhment  inflicled  but  what  is  righteous  and 
juft.  The  Lord  is  holy  in  all  his  ways,  a?id  righteous  i?i 
all  his  works.  His  law  is  perfect  and  righteous  altogeth- 
er. 

From  the  view  which  wc  h.^v.t  been  taking  of  the 
charaifter  of  God,  I  may  remark, 

ift.  That  he  appears  a  glorious  fovereign,  pof- 
felTed  of  infinite  power,  greatnefs  and  majefty. 

He  hath  created  when,  and  after  what  manner 
it  feem.ed  him  good  ;  and  all  the  vail:  multitude  of 
creatures  and  things  which  he  hath  made,  he  governs 
according  to  the  council  of  his  own  will.  Who  hath  dl- 
reBed  the  fpirit  of  the  Lord  or  being  his  eounfellor,  hath 
iaiight  him  J  Thine,  then,  muft  we  fay,  0  Lord,  is  the 
gr^-atnefs  and  the  power  and  the  glory  and  the  majefiy — ; 
for  all  that  is  in  the  heaven  and  in  the  earth,  is  thine  : — 
Thine  is  the  kingdo?7i,  0  Lord,  and  thou  art  exalted  as  head 
above  all.  God  is  fo  far  exalted  above  others,  that  the 
greatefl  things  in  nature  are  as  nothing  in  his  fight,  and 
the  highefl  chara6lers  amorig  his  intelligent  creatures, 
admit  of  no  comparifon  with  him.  Behold  the  nations 
are  as  a  drop  of  a  bucket,  and  are  counted  as  the  fmall 
duit  of  the  bailance  :  Behold,  he  taketh  up  the  ifles 
as  a  very  little  thing.  All  nations  before  hirn  are  as  no- 
thing :  9,nd  they  are  counted  to  him  lefs  than  nothing  and 
vanity.  To  whom  then  will  ye  liken  God  ?  Or  what 
likenefs  will  ye  Gem^pare  unto  him  ?  It  is  he  that  fitteth 
upon  the  circle  of  the  earth  ;  and  the  inhabitants  thereof 
are  as  grafshoppers ;  that  flretcheth  out  the  heavens  as 
a  curtain,  and  fpreadeth  them  out  as  a  tent  to  dwell  in  ; 
that  bringeth  the  princes  to  nothing  :  he  maketh  the 
judges  of  the  earth  as  vanity. 

2nd.  The  charafter  of  God  as  creator  and  gov* 
emor  of  the  world,  appears  mofi:  worthy  of  our  love» 
His  works  are  the  works  of  wifdom  and  goodnefs :  his 

©Wfl 


SjiR.  V.  and  Govsrnor  of  t/je  Worid.  S5 

own  glory  is  the  defign  of  them.  God  hath  rnade  all 
ihings  for  himfelf  or  for  the  difplay  of  his  perfeclions  5 
he  alfo  herein  evidently  regards  the  h«Lppinefs  of  his  crea- 
tures ;  for  God  is  good  to  ail,  and  his  tender  mercies  are 
over  all  his  works  ;  even  the  judgments  adminiftered 
by  hira  are  for  a  falutary  purpofe,  particularly  that  the 
children  of  men  might  learn  righteoufuefs  and  become 
polfefTed  of  the  peaceable  fruits  of  it. 

3rd.  We  are  taught  by  our  fubjccl,  the  omni- 
prefence  of  God.  He  being  univerfal  in  his  agency  he 
mufl  be  fo  in  his  prefence.  He  is  not  far  from  every 
one  of  us  :  for  in  him  zvf  live  and  move  and  have  our  be- 
ing. 

4th.  The  propriety  and  duty  of  offering  prayer, 
with  thankfgiving  unto  God,  appears  from  o^or  iub- 
jecV.  As  we  are  dependent  on  God  and  the  fubje^ls 
of  his  government,  it  is  no  more  than  a  proper  acknow- 
ledgment of  our  fituation  to  addrefs  onrfelves  to  him, 
2nd  fupplicate  his  favor.  Be  careful  for  ?ioihing  ; 
hut  in  every  thing  by  prayer  and  fupplication  tviih  thankf-^ 
giving  let  your  rcquejls  be  made  known  imto  Gcd.  Thus 
cafiing  your  care  upon  him  for  he  carcth  for  you. 

5th.  A  PROPER  view  of  God,  as  creator  and 
governor  of  the  world,  may  be  quieting  and  confoilng 
to  the  minds  of  men  under  the  trials  and  fufferings  of 
this  probationary  ftate  :  Here,  we  are  perplexed  and 
troubled  in  many  ways.  Our  inquiries  arc  attended 
with  darknefs  and  uneafy  doubts — the  world  about  us 
appears  defaced  and  in  diforder  ;  the  feafons  are  many 
times  inclement  and  peftilentiai — the  elements  are  feem- 
ingly  at  war  and  threaten  us  with  ruin.  Mankind  alfo, 
through  pride,  avarice  and  madnefs,  oppofe  and  devour 
one  another,  and  fpread  defolation  through  kingdoms 
and  nations,  and  wantonly  deflroy  in  one  period,  the 
labours  of  another.  Our  mod  interefting  hopes  from 
the  objecls  with  which  we  are  immediately  connefted 
are  deflroy ed,  and  we  fpend  our  days  meeting  withfuc- 
celTive  difappointincnts  and  befeaveraents,  and  perhaps 

in 


PTv 


A 'View  cf  God,  as  Creator        Ser.  V. 


in  pain,  and  always  with  tlie  profpeft  of  death  before 
us,  without  finding  any  enjoyment  in  the  w^orld  that  is 
fully  fatisfying  or  certain.  In  this  fituation  it  is  quiet- 
ing and  c-onfoling,  to  confider,  that  we  are  created  and 
placed  here  upon  the  earth  by  God,  who  always  has  us, 
our  circumihmces  and  the  w^orld  about  us  under  his 
care  and  management,  and  will  ever  do  that  which  is 
riglit,  and  overrule  all  things  according  to  his  own  wif- 
dom  and  purpofe  and  in  that  manner,  v.hich  may  bed 
fervc  to  advance  his  own  glory  and  the  general  happi- 
nefs  of  his  creatures.  'I he  Lord  relgneth^  let  the  earth 
I'cjcicc,  let  the  muliltiide  of  the  IJles  be  glad  thereof. 

6th,  The  fabjecl:  reminds  us  that  God  is  the  great 
objeft  of  our  firlf  obedience.  His  authority  is  indifpu- 
table,  and  againfl:  the  m.anner  in  which  it  is  exercifed  by 
him,  no  juft;  objection  can  be  made.  His  law  and  prov- 
idence are  holy,  juil  and  good.  Under  the  juft  and 
powerful  government  of  fuch  a  being,  •  the  impenitent 
and  difobedient  cannot  expert  fmally  to  go  unpuniflicd  ; 
but  verily  there  is  a  reward,  (through  Chrift)  for  the 
righteous.  Thhikcjl  thou  this,  0  mm,  that  thou  JJjalt 
ifcape  the  judgvmit  of  God  I — Who  will  render  to  every 
man  according  to  his  deeds — unto  them  who  do  not  obey  the 
truth,  indignation  and  wrath,  tribulation  and  anguifj — 
hut  glcry,  honour  and  peace  to  every  man  that  worketb 
go^d—fcr  there  is  no  rcfpc^l  of  perjons  with  Ood, 


SERMON 


P^* "  ^  .    ^-^.rF-^i^^ku-^  ^  .   ^:J^<'^ 


0^fi^^^^mi.i0^^% 


SERMON  VI, 


H  n  i:  S  S  K  N  T I A  L  D I  \^  r  ?^  I T  Y  o  f  J£Si\S  C  HR  IS  T. 


John  i.    I.     "  And  the  Word  um  God:' 


JL  HE  facred  fcriptures  give  vei^  dif- 
ferent names  to  Jefus  Chrift.  He  is  man,  God,  the 
fon  of  man,  the  Son  of  God,  the  angel,  the  Lord,  the 
angel  of  the  Lord,  and  the  word.  Correfpondenc 
with  this  divlrfity  of  names,  all  parts  of  the  Bible  af- 
cribe  to  him  a  very  extraordinary  character. 

The  evangeliil  Matthew  writes,  *'-  The  book  of 
the  generation  of  Jefus  Chriil,  the  fon  of  David,  the 
fon  of  Abraham."  John  flatcs^f  "  In  the  beginning 
was  the  word,  and  the  word  was  with  God,  and  the 
word  was  God."  He  goes  further,];  "  all  things  were 
made  by  him. ;  and  without  him  was  not  any  thing  made 
that  was  made."  At  the  commencem.ent  of  time, 
when  the  firft  creature  was  made,  tlie  word  exifted, 
was  with  God  and  was  God.  He  is  di(lino;uifhed  from 
God,  yet  is  God. 

/  "  The  word  was  made  flefh,  and  dv^'elt  among 
us."§  The  man  Chriil  w^as  conceived  by  the  Holy 
Ghoft.     God  had  faid  by  a  prophet,  "  behold,  a  virgin. 

Ihall 

*   Mat..  I.   1.  f  John  5,    i,     •     t   "^'.   3, 

^   Joh?  j.    J  A, 


S8  f'h'e  Fjjaiiiiil  Divinity  Ser.  VI. 

/liallbcAvnh  child,  and  fliall  bring  forth  a  fon,  and 
they  {hciU  call  liis  name  Eminanuel,  which  being  inter- 
preted, i-,5  God  with  us.'**  Eimnanuel  is  the-  word 
made  fielh.  < 

This  account,  given  of  Chrifl  by  the  two  Apof- 
toiic  Evangdifts,  at  the  beginning  of  their  gofpels, 
ftrongly  intimates,  that  to  underftatid  hi's  character  and 
works,  he  muff  be  viewed  aspoffeffing  two  natures,  and 
being  both  God  and  man. 

A  PER  SON  Ai,  union  of  deity  with  manhood,  \i 
indeed  not  cafily  comprehended'.  But  fmce  we  are  not 
able  to  comprehend  the  union  of  body  and  fpirit  in 
ourfelves,  though  more  acquainted  with  the  properties' 
of  matter  than  with  the  divine  effence,  which  is  mofl 
wife,  to  reiect  a  doctrine  of  the  Bible,  bccaufe  it  is  not 
dictated  by  our  own  underuandings,  or  to  receive  it, 
becaufe  it  is  taught  of  God  ? 

Christ  is  to  be  confidered  not  only  perfonally  as 
Emmanuel,  but  ofHcially  as  mediator.  In  this  official 
capacity  he  is  the  angel  of  the  Lord,  and  melTenger 
of  his  will  to  men.  The  difllnclion  between  perfonal 
and  official  dignity  is  eafily  underllood.  In  regard  to 
one  of  themi  a  perfon  may  be  a  fuperior  or  equal,  while 
in  refpecf  of  the  other  he  is  an  inferior.  The  mother 
of  king  Solomon,  in  that  relation  v;as  his  fuperior,  but 
as  king  he  was  above  her,  and  did  her  honor .  in  cau- 
fmg  a  feat  to  be  placed  for  her  on  his  right  hand,  while 
he  fat  on  the  throne  and  heard  her  requefl.  And 
Chrift,  who  in  the  form  of  God  thought  it  not  robbe- 
ry to  be  equal  with  God,  in  the  form  of  m.an,  and  as 
mediator,  became  obedient  to  death. 

In  the  vievv'  which  has  been  taken  of  Chrift, 
there  is  no  contradiiftion,  in  afcribing  to  him  the  infir- 
mities of  manhood  without  fin,  together  with  •all  the 
perfections  of  deity.  Neither  are  any  of  the  things 
fpoken  of  him  in  regard  to  his  human  nature,  and  offi- 
cial capacity,  any  obieiTlion  againlf  his  pofTeffing  efTcn- 
tial  divinity^  and  being  God  equallv  as  the  Father.-— 

God 

*   Mar,   i,    r->, 


Ser.  VL  of  Jifus  Chrifi.  89 

Godhimfelf  fpeaksof  him  as  both  ii  man  and  his  own 
equal :  "  The  man  that  is  my  fellow  laith  the  Lord  of 
hofls." 

These  remarks  are  defigned  as  introduftory  to  an 
exhibition  of  evidence  of  the  effential  divinity  of  Jefws 
Chrifi  J  which,  it  is  believed,  is  alferted  in  the  text  : 
"  The  word  was  God."  Notice  will  be  taken  of  the 
names  of  Chrifi,  his  perfeclions-,  the  works  attributed 
to  him,  the  religious  homage  paid  him,  and  his  being 
equalled  with  God  the  Father. 

I.  The  names  of  Chrifi  in  the  fcriptures  arc  a 
proof  of  his  efTential  divinity. 

A  DIVINE  perfon  appeared  repeatedly  to  the  pa- 
triarchs, to  Mofes  and  the  children  of  Ifrael.  In  wliicli 
perfon  of  deity  did  God  appear  ?  As  the  Father,  or 
as  the  Son,  who  is  Chrifi  ? 

The  diftinft  official  characiers  given  in  the  gofpel 
to  the  Father  and  the  Son,  are  a  flrong  prefum.ption, 
that  all  intercourfe  betVv^een  God  and  man,  is  through 
the  Son  as  mediator.  In  Chrifi  God  is  reconcileable 
to  the  world,  and  through  him  we  have  accefs  to  the 
Father.  It  is  moreover  exprefsly  afTerted,*  Nb  mail 
hath  feen  God  at  any  time,  meaning  God  the  F§t- 
ther  ;  but,  the  only  begotten  Son,  which  is  in  the.bo- 
fom  of  the  Father,  he  hath  declared  him.  Again,! 
'■'  Not  that  any  man  hath  feen  the  Father,  fave  he 
which  is  of  God,"  that  is  except  Chrifi,  "  he  hath 
feen  the  Father."  When  therefore  we  read,|  Then 
went  up  Mofes  and  Aaron,  Nadab  and  Abihu,  and 
feveiUy  of  the  elders  of  Ifrael :  And  they  faw  the  God 
of  Ifrael : — Alfo  they  faw  God,  and  did  eat  and  drink." 
The  God  of  Ifrael,  God  whom  Mofes  and  the  elders 
of  Ifrael  faw,  was  not  the  Father,  buj:  the  Son,  who 
is  Chrifi. 

When  Chrifi  was  on  earth  God  owned  him,  and 
bore  teftimony  to  him,  by  a  voice  from  heaven.  But 
it  is  thought  that  there  is  no  other  inflance,  in  which 

M  ,     there 

*  John  i,  18.     f  John  vi,  46.     +  Exod,  xxiv,  5,  lo,  li. 


gc  'the  Ejfential  Divinity  Ser.  VL 

there  is  evidence  or  probability,  of  God's  having  in- 
tercourfe  immediately  with  men,  othcrwife  than  in  the 
perfon  of  the  Son.  In  a  number  of  inflances  of  his 
appearing,  he  is  called  not  only  the  Lord  or  God,  but 
alfo  the  angel  of  the  Lord,  or  man ;  as  if  purpofely  to 
defignate  him  as  afting  in  the  ofHce  of  mediator.  A 
prophecy  of  Chrift's  coming  to  his  temple  is,*  "  And 
the  Lord  whom  ye  feek  fliall  fuddenly  come  to  his  tem- 
ple ;  even  the  meffenger  of  his  covenant  whom  ye  de- 
light in."  The  name  angel  fignifies  meflenger  ;  which 
cannot  be  applied  to  the  Father,  but  belongs  to  the 
Son,  as  defcriptive  of  his  official  character.  Thus  the 
names,  the  angel  of  the  Lord,  and  the  Lord,  fhow 
that  Chrifl  appeared  to  Gideon. f  "  The  angel  of  the 
Lord  appeared  unto  him — and  the  Lord  looked  upon 
him — and  the  Lord  faid  unto  him.'* — In  relating  the  e- 
vents  of  one  interview,  both  names  are  repeatedly  uf- 
cd. 

The  fame  names  evidence  an  appearance  of  Chrifl 
to  Hagar.  J  "  And  the  angel  of  the  Lord  found  her, 
and  the  angel  of  the  Lord  faid  unto  her,  I  will  multi- 
ply thy  feed  exceedingly.  And  fhe  called  the  name  of 
the  Lord,  that  fpake  unto  her,  thou  God  feefl  me." 
The  hiflorian  gives  him  the  two  names,  the  angel  of 
the  Lord,  and  the  Lord.  Hagar  ufes  a  ilronger  term, 
implying  that  he  was  God  omnifcient  j  thou  God  feeft 
me."  And  when  fpeaking  by  the  name  of  the  angel 
of  the  Lord,  he  affumes  the  chara61:er  of  God,  in  fay- 
ing, "  I  will  multiply  thy  feed."  Thefe  circumflan- 
ces  are  additional  evidence,  that  the  angel,  who  Ipoke 
to  her,  was  both  Chrift  and  truly  God. 

At  another  time  Chrift  appeared  as  man.§  "  A 
man"  wreftled  with  Jacob,  bleiTed  him  and  changed 
his  name  to  Ifrael  :"  For  he  faid,  "  as  a  prince  haft 
thou  power  with  God,  and  with  man,  and  haft  prevail* 
ed.     And  Jacob  called  the  name  of  the  place  Peniel  5 

for 

*   Mai.  iii.   I,  +   Gen.  xvi.   7.   13. 

t  Judges  vi.  11,  24,  §  Gen,  xxxii.  24.  30. 


S£R.  VI.  of  'Jefm  Chri/i.  91 

for  I  have  feen  God  face  to  face,  and  my  life  is  preferv- 
ed."  In  wreflling  with  a  man  he  faw  God  face  to 
face  ;  which  was  God  in  the  form  of  man. 

When  Abraham  dwelt  at  Mamre,|j  the  Lord  ap- 
peared unto  him  ;  and  he  fat  in  the  tent  door,  in  the 
heat  of  the  day  ;  "  and  hehfted  up  his  eyes  and  look- 
ed and  lo,  three  men  flood  by  him.  And  when  he  faw 
them  he  ran  to  meet  them — and  bowed  himfelf  toward 
the  ground,  and  faid,  my  Lord."  The  Lord  appear- 
ed and  Abraham  looking  faw  three  men.  He  bowed 
himfelf  to  them  and  faid  my  Lord.  The  Lord  mult 
therefore  have  been  one  of  the  three  men.  "  They 
faid,  fo  do  as  thou  hafl  faid.  And  they  faid  unto  him, 
where  is  Sarah  thy  wife.  And  he,"  (the  Lord)  "  faid, 
I  will  certainly  return  unto  thee  according  to  the  time  of 
life,  and  lo,  Sarah  thy  wife  fliall  have  a  fon."  In  this 
manner  they  talked  with  Abraham,  as  the  Lord  and  as 
ihe  three  men,  evidencing  that  the  Lord  was  one  of  the 
men.  -"  The  i-ord  faid  fliall  I  hide  from  Abraham  the 
thing  which  I  do?"  *^  Becaufe  the  cry  of  Sodom  and 
Gomorrah  is  great — I  will  go  down  now  and  fee — and 
the  men  turned  their  faces  from  thence  and  went  toward 
Sodom  :  but  Abraham  flood  yet  before  the  Lord," 
and  interceded  for  that  city,  "  And  there  came  two  an* 
gels  to  Sodom  at  even."*  The  chara^er  in  which  the 
Lord  appeared  to  Abraham,  as  a  man  and  yet  God 
hearing  prayer,  agrees  to  Chrifl  and  to  no  other. 

After  this,t  "  God  did  tempt  Abraham,  and 
he  faid,  take  now  thy  fon,  and  offer  him  there  for  a 
burnt  offering."  ButjJ  "  the  angel  of  the  Lord  call- 
ed unto  him  and  faid,  Abraham,  Abraham,  for  now  I 
know  that  thou  fearefl  God,  feeing  thou  hafl  not  with- 
held thy  fon,  thine  only  fon  from  me,"  God  command- 
ed to  facrifice  his  fon,  the  angel  of  the  Lord  faid, — 
"  thou  haft  not  withheld  thy  fon  from  me."  The  an- 
gel therefore  and  God  were  the  fame  perfon.§     A.nd 

the 

II  Gen.  xvili.  i.     f  Gen.  xxii.   i,  2.       §  V.  15,  i6,  ly. 
*  Gen,  xlx,  1,      |  V,  ii,  12, 


92  The  EJJeniial  Divinity  Ser.  VI. 

the  angel  of  the  Lord  called  unto  Abraham  outofJiea- 
ven  the  fccond  thriC,  and  faid,  by  myfelf  have  I  fworn, 
faith  the  Lord,  that  in  blciling  I  will  blefs  the."  Here 
he  fpeaks  again  in  a  character  which  belongs  only  to 
Chrifl-. 

Jacob  laying  his  hands  on  the  fons  of  Jofeph, 
prayed*  God,  before  whom  my  fathers  Abraham  and 
Ifaac  did  walk,  the  God,  which  fed  me^all  my  life  long 
inito  this  day,  the  angel  which  redeemed  me  ft-om  ail 
evil,  blefs  the  lads."  This  angel  God  is  Chriil.  No 
other,  is  both  the  God  of  Abraham  and  Ifaac,  and 
the  angel  vs'ho  redeemed  Jacob. 

GoD,  in  the  perfon  who  fpake  to  Abraham  and 
Jacob,  appeared  alfo  to  Mofes,  on  Horeb  the  mount  of 
God.f  "  The  angel  of  the  Lord  appeared  unto  him 
in  a  flame'  of  fire  out  of  the  midfl  of  a  bufli  :  And 
w'hen  the  Lord  faw  that  he  turned  afide  to  fee,  God 
called  unto  him  out  of  the  midft  of  the  bufli.  "  And 
the  Lord  faid,  I  have  furely  feen  th^ffliftion  of  my 
people — and  I  am  come  down  to  deliver  them.  Come 
nov/  therefore,  and  I  will  fend  thee  unto  Pharaoh,  that 
thou  maycft  bring  forth  my  people  the  children  of  If- 
rael  out  of  Egypr."  Thefe  names,  it  has  been  repeat- 
edly noticed,  defignate  Chrifl. 

This  inftance  is  the  more  important,  becaufe  the 
perfon  who  appeared  in  the  bufli,  i^  the  fame  Lord  that 
enabled  Mofes  to  bring  the  children  of  Ifrael  out  of  E- 
gypt  ;  was  with  him  in  the  wildcrnefs ;  and  gave  them 
his  law  at  Mount  Sinai.  He  is  firft  called  the  angel  of 
the  I^ord  ;  then  the  Lord,  and  God.  Tj»ie  angel  ap- 
peared to  Mofes,  the  Lord  faw  that  he  turned  to  fee, 
and  God  called  unto  him.  The  angel  appeared  out  of 
the  midfl  of  tlie  bufli,  God  called  out  of  the  midft  of 
the  bufh,  the  Lord  faid  I  am  come  down,  implying 
that  he  was  there,  and  was  the  perfon  whom  Mofes  faw. 
For  it  will  not  be  pretended  that  the  angel  appear- 
ed, but  did  not  fpeak  j  and  that  the   Lord  and  God 

talked 

*  Gen.  Ixviil.  i5.   iS.         i  Exod.  in.  c,    4,  7,  8.   10. 


Ser.  VI.  of  Jefus  Chrijl.  93 

talked  with  Mofes,  but  were  not  fcen.  Indeed  Mofes 
was  charged  to  fay  to  the  children  of  Ifrael,  the  Lord 
God  of  your  fatliers,  the  God  of  Abraham,  of  Ifaac 
and  of  Jacob,  appeared  unto  me."     V.   16. 

*  "  God  fliid  unto  Mofes,  I  AM  THAT  I  AM. 
And  he  faid,  thus  fhalt  thou  fay  unto  the  children  of 
Ifrael,  I  AM  huth  fent  me  unto  you."  '  The  fame  per- 
fon  flill  fpeaks,  though  he  again  aillimes  a  ncvr  name, 
or  new  names.  The  Lord  had  before  faid  to  Mofes, 
*'  I  will  fend  thee."  That  he  was  the  angel  who  ap- 
peared in  the  bufli,  is  confirmed  by  the  teflimony  of 
the  martyr  Stephen.  Speaking  of  Mofes  lie  faith,!  the 
*'  fame  did  God  fend  by  the  hands  of  the  angel  wliidi 
appeared  to  him  in  the  bufli."  Chrift  in  the  chai-a^ler  of 
jtnediator  is  the  angel  of  God,  and  by  him  God  com- 
municates  meffages  to  men.  As  God's  meffenger  he 
came  down  to  deliver  the  children  of  Ifrael,  he  ap- 
peared in  the  bulli  as  the  angel  of  the  Lord,  and  a? 
the  Lord  and  God  he  fent  Mofes,  and  afterwards  was 
with  him  in  bringing  the  children  of  Ifrael  out  of  E- 

gypt. 

"  Moses,"  having  made  one  attempt  without 
fuccefs,"  returned  unto  the  Lord  and  faid,  "  Lord, 
why  is  it  that  thou  had  lent  me.  Then  the  Lord  faid 
unto  Mofes,  now  thou  flialt  fee  what  I  will  do  to  Pha- 
raoh."! Thus  plain  is  it  that  the  perion  who  fent 
Mofes  continued  to  be  v/ith  him.  At  the  firfl  inter- 
view, God  faid,  "  certainly  I  will  be  with  thee."  By 
the  fame  name,  at  the  fecond  time  of  fpeaJ-iing  to  Mo- 
fes, he  tells  him,§  wherefore  fay  unto  the  children  of 
Ifrael,  I  am  the  Lord,  and  I  will  bring  you  out  from 
under  the  burdens  of  the  Egyptians."  Thus  was  it 
God  in  the  fecond  perfon,  who  is  the  angel  of  the 
Lord,  that  gave  Mofes  his  commiflion  to  deliver  the 
children  of  Ifrael,  and  favoured  him  with  his  prefence 
to  enable  him  to  accomplifli  it.  The  teftiraony  of  Ste- 
phen 

*   V.    14.  +   Exod.   V.    22.     vi.    1. 

f  Afts  vii.  35.  ^  Chap,  iii,    12.     vi,  tv 


94  ^^J€  F.jJ'ential  Divinity  Ser.  VL 

plien  is  again  exprefs  :*  "  This  is  he,'*  is  the  Mofes, 
*'  that  was  in  the  church  in  the  wildernefs  with  the  an- 
gel which  fpalce  to  him  in  Mount  Sinai,  and  with  our 
fathers/' 

In  pointing  out  Chrifc  as  defignated  by  his  names, 
which  arc  fo  different  from  each  other  as  to  belong  on- 
ly to  him,  feveral  inflances  have  been  noticed  which 
are  proofs  of  his  divinity.  He  is  the  Lord  to  whom 
Abraham  prayed  for  Sodom  ;  God  to  whom  that  Patri^ 
arch  was  about  to  ofler  Ifi^ac  for  a  burnt  offering,  and 
to  whom  he  facrlficed  a  ram  inftead  of  his  fon  :  the  an- 
gel to  whom  Jacob  prayed,  as  the  God  before  whom  his 
fathers  Abraham  and  Ifaac  walked,  who  alfo  inftru£t- 
ed  Mofes  to  call  him  to  the  children  of  Ifrael  the  Lord 
God  of  their  fathers,  the  God  of  Abraham,  Ifaac  and 
Jacob.  'When  he  appeared  to  Mofes,t  the  ground,  be- 
caufe  of  his  prefence,  was  holy.  "  Moreover  he  faid, 
I  am,  the  God  of  thy  father,  the  God  of  Abraham, 
the  God  of  Ifaac,  and  the  God  of  Jacob."  He  re-. 
peated  his  declaration  charging  Mofes,  *'  Thus  ihalt 
thou  fay  unto  the  children  of  Ifrael,  the  Lord  God  of 
your  fathers,  the  God  of  Abraham,  the  God  of  Ifaac, 
and  the  God  of  Jacob,  hath  fent  me  unto  you  ;  this 
IS  my  name  forever,  and  this  is  my  memorial  unto  all 
generations.'*  And  when  Mofes  returned  to  him  he 
faid  further,!  "  and  I  appeared  unto  Abraham,  unto 
Ifaac,  and  unto  Jacob,  by  the  name  of  God  Almiohty, 
but  by  my  name  Jehovah  was  I  not  known  to  them.'* 
To  mention  one  declaration  more  j  at  Mount  Sinai  he 
fpake  thefc  wordsj§  "  I  ^/«  the  Lord  thy  God  which 
have  brought  thee  out  of  the  land  of  Egypt,  and  out 
of  the  hcufe  of  bondage.  Thou  flialt  have  no  other 
Gods  before  me.'*  It  is  not  poilible  that  he  fliould 
jifTume  namxs  more  determinately  cxpreilive  of  elfential 
divinity. 

The 

*  Afls  vil.  38. 

+  Exod.   iii.   5,   6.    !j, 

I  Exod.  V.  3. 

\  Exod.  XX.   2,  3. 


Ser.  VI.  of  Jcfus  Chrifi.  95 

The  name  Jehovah  is  peculiar  to  God  and  always 
implies  divinity.  "  That  men  may  know,"  the  Pfalm- 
ift  prayed,  Pfalm  Ixxxiii.  18,  "  that  thou  whole  name 
alone  is  Jehovah,  art  the  m»Gfl  high  over  all  the  earth." 
This  name  is  repeatedly  given  to  Chrift  in  the  original 
language  of  the  Old  Teftament.  One  inltance  is, 
Jer.  xxiii.  ^^  ^.  "I  will  raife  unto  David  a  righteous 
branch — and  this  is  his  name  by  which  he  fliall  be  call- 
ed The  Lord.'*  In  the  original  as  may  be  feen  in  the 
margin  of  the  large  Bible,  "Jehovah,  our  right- 
eousness." 

Other  names  given  to  Chrifi  are,  *"  Wonderful, 
Counfellor,  the  mighty  God,  the  everlafting  Father, 
the  Prince  of  Peace."  f"  Lord  of  all  :"  J"  The 
Lord  of  glory  :"  §"  The  true  God  and  etcnial  life  :" 
II"  Chrift,  who  is  over  all,  God  bleiTed  forever."  It 
it  is  pofiible  for  nam.es,  and  the  manner  of  ufmg  them, 
to  evidence  a  being  to  be  truly  God,  the  names  of 
Chrift,  it  is  believed,  are  a  demonftrable  proof' of  his 
elTeniial  divinity. 

The  importance  of  the  doctrine  makes  it  fuitable 
to  notice  other  arguments  which  eftablifli  it. 

2.  The  perfections  of  Chrift  are  a  proof  of  his 
cffential  divinity. 

God  is  known  by  his  perfeftions,  which  diftin- 
gulfli  him 'from  all  his  creatures.  And  thefe  perfections, 
being  poiTefled  by  Chrift,  evidence  that  he  is  God,  of 
the  fame  divine  eflence  as  the  Father. 

One  of  the  names  of  Chrift,  defcriptive  of  his 
character,  is,  "  The  everlafting  Father."  And  a  dec- 
laration which  he  made  of  himfelf  is,  *"  I  am  Alpha 
and  Omega,  the  beginning  and  the  end,  the  firft  and 
the  laft."  In  another  place,  he  faith,  "f  I  am  Alpha 
and  Omega,  the  beginning  and  the  ending,  faith  the 
Lord,  which  is,  and  which  was,  and  v/hich  is  to  come, 

the 

*•'  Ifaiah  ix.   6.  ||   Rom    ix.   5. 

+  Atls  X.  36.  *   Rev.  xvii.   13. 

t  2   Cor.   li.    8.  f   Rev.   i.   8. 

§  i  John  V.  20. 


<}b  '■The  FJtntial  Di-v'mity  Ser.  VL- 

ihe  AImig]ity.'*  The  Father  afcrlbes  to  him  like  per- 
fccti(iis,  in  faying,  ;["  thy  throne  O  God  is  forever." 
And  an  apodie  calls  him,  §"  Jefus  Chrill  the  fame  yef- 
terday  to  day  and  forever."  Thefe  declarations  arc 
ilrongly  defcriptive  of  perfe6lions  peculiar  to  deity. 
jMoreover, 

Christ  faid  to  his  difclples,  jj-'  where  two  or 
there  are  gathered  together  in  my  name,  there  am  I 
in  the  midft  of  them  :"  And  when  he  gave  themcom- 
miiiion  to  preach  him  to  all  nations  he  added,  *"  And 
10,  I  am  with  you  alvvay,  even  unto  the  end  of  the 
world."  He  furely  niuft  be  God  omniprefent,  to  be  in 
the  midft  of  every  fociety  of  two  or  three  gatliered  to* 
gether  in  his  name,  and  with  his  minifters  preaching 
him  among  all  nations.  Effential  divinity  is  in  like 
manner  ncceilary,  to  his  being  officially  given  to  be 
"  the  head  over  all  things  to  the  church  ;  which  is  his 
body,  the  fulnefs  of  him  that  lilleth  all  in  all."t  And 
thefe  declarations  well  agree  with  the  exprefs  affertions, 
I"  In  him  dwellethall  the  fulnefs  of  the  godhead  bod- 
ily." All  the  fulnefs  of  the  godhead,  not  figuratively, 
but  bodily  and  fubftantially,  dwells  in  him.  That  he 
is  almighty  is  further  evident,  in  that  to  him  as  media- 
tor, "  all  power  is  given  in  heaven  and  in  earth  j"§  he 
"  being  the  brightnefs  of  the  Father's  glory,  and  the 
exprefs  image  of  his  perfon,  and  upholding  all  things 
by  the  word  of  his  power. "jl 

"When  he  was  on  earth,  he  was  omnifcient.  *  He 
knew  all  men,  and  needed  not  that  any  fhould  teftify 
of  man  :  for  he  knew  what  was  in  man."  Peter  ap- 
pealed to  him  t"  Lord  thou  knoweft  all  things,  thou 
knovvxft  that  I  love  thee."  He  and  the  Father  are  a- 
like  diib'nguiflied  from  all  creatures  in  knowing  each 

other. 


:t  Ileb.  I.   8.  +  Col.  ii.  g. 

§  Hcb.  xili.  8.  %  Mat.  xxvili,   i8. 

ii  Mat.  xviii.   20.  fi  Heb.  i.  3. 

*  Mat.  xxviii.   £c.  *  John  ii.   24,   25. 

r  En!>.  2.  zii  2;j.  1"  John  x;u,  17. 


Ser.  VI.  of  Jr/us  Chnft,  .  o; 

other.  I"  And  no  mail  knoweth  th."  Son,  but  the 
Father  ;  neither  knoweth  any  man  the  Father,  fave  the 
Son,  and  he  to  vvhomfoever  the  Son  will  reveal  him." 
To  know  mankind,  as  king  Solomon  proielled,  is  pe- 
culiar to  God  :  "  For  thou  only  knowcil  the  hearts  ot* 
the  children  of  men  :"§  But  Chrid  knows  all  men,  and 
what  is  in  them  ;  and  he  knows  God  even  the  Father. 
Plis  omniicience  is  alfo  further  evidenced,  in  the  reve- 
lation of  the  apoille  John,  in  his  opening  the  feals  of 
the  book  of  the  decrees  of  God,  and  difcloling  in 
prophecy  events,  which  were  to  take  place  in  a  long  fe- 
ries  to  the  end  of  the  world,  jj  Thus  as  eternal,  un- 
changeable, almiehty,  and  oranifcient,  Chrid  is  truly 
God. 

3»  The  works  of  Chrifl  arc  a  proof  of  hiseffen- 
tial  divinity. 

The  reafon  of  mankind  ar'rccs  with  the  fcriptures, 
in  teaching  that  God  is  to  be  known  by  his  works.* — - 
"  The  invifibJe  things  of  him  irom  the  creation  of  the 

o 

world  are  clearly  feen,  being  underflood  by  the  things 
that  are  made,  even  his  eternal  power  and  Godhead-'* 
He  faith,t  "  I  am  the  Lord  and  there  is  none  ehe,  there 
is  no  God  befides  me."  "  Thus  faith  the  Lord,  the 
holy  one  of  Ifrael,  and  his  maker,  I  have  made  the 
earth,  and  created  man  upon  it  :  I,  even  my  hands 
have  ftretched  oi|t  the  heavens,  and  all  their  holls  have 
I  commanded.  For  thus  faith  the  I^ord  that  created 
the  heavens,  God  himfelf  that  formed  the  earth,  I  am 
the  Lord,  and  there  is  none  elfe.'*  Who  is  God  the 
creator  ?  Is  he  the  Father  ?  So  is  he  the  Son,  the  word 
who  was  made  flefli.t  "  All  things  were  made  by  him, 
and  without  him  was  not  any  thing  made  that  was 
made.§  For  by  him  were  all  things  created,  that  are 
in  heaven,  ^and  that  are  in  eartli,  villble  and  invifible, 
■whether  they  be  thrones  or  dominions,  or  principalities 

N  or 

H,    12.    18. 


:  Mat.  xi.   :  :. 

r   IfaiaK 

yiv. 

^   5!  Chion.  vii. 

I'O- 

t    jolui 

'•  3 

jj   Rev.   V.  y.  \: 

■     ^; 

'5:c. 

',  Col.  • 

.    1,5 

"*    Rom.  1.    l:o 

' 

yS  ,  ^hg  EJ'cntial  Dhinity  Ser.  VL 

or  powers  ;  all  things  were  made  by  him,  and  for  him. 
And  he  is  before  all  things,  and  by  him  all  things  con- 
fift.  God  himfelf,"  and  not  by  the  inftrumentality  of 
another,  formed  the  earth.  He  faith,  "  I,  even  my 
hands  have  ftretched  out  the  heavens."  Yet  all  thefc 
vvere  created  by  Chrifl:,  He  is  therefore  the  God  be- 
fides  whom  there  is  none  elfe.     Further, 

Christ,  as  the  word  made  flelli,  polfelTesall  the 
capacity  requifite  for  his  oflice  as  mediator.  And  the 
works  of  God,  which  he  performs  in  obedience  to  thei 
Father,  are  as  fure  proofs  of  his  godhead  as  if  he  were 
to  do  the  fame  works  wholly  of  himfelf.  He  laid 
down  his  life,  and  took  it  again  :  is  the  refurreftion 
and  the  life  ;  and  v/iil  be  the  judge  of  mankind  at  the 
la/l  day.  Thefe  things,  as  well  as  his  being  the  creator 
and  the  I^ord  of  providence,  fliow  that  he  is  God,  iti 
the  ellcntial  attributes  of  divinity,  as  well  as  in  of- 
fice. 

4.  The  religious  homage  paid  to  Chrifl  is  a  proof 
of  his  cfTentiai  divinity. 

That  God  only  is  to  be  worfliipped,  is  a  funda- 
mental principle,  of  both  natural  and  revealed  relig- 
ion.* "  Thou  Ilialt  v\^orfliip  no  other  God  ;  for  the 
Lord  whofe  name  is  jealous,  is  a  jealous  God."  If 
religious  homage  be  offered  to  a  good  man  or  angel,  he 
repels  it  with  zeal  :t  "  See  thou  do  it  not  : — Worfliip 
God."  But  Jefus  Chrifl,  even  when  in  the  form  of 
man,  never  declined  the  divine  honors,  which  in  many 
inftances  were  paid  to  him.  And  to  worfhip  him  is 
warranted  by  examples  the  authority  of  which  cannot 
be  denied.  The  martyr  Stephen,  full  of  the  Holy 
Ghofl,  clofed  his  Iife,J  calling  upon  God  and  faying 
"  Lord  Jefus,  receive  my  fpirir."  The  Apoflle  Paul 
prayed,  "  God  himfelf  and  our  Father  and  our  Lord 
Jefus  Chrifi;  direft  our  way  unto  you."  And  when 
bu&tcd  by  the  meffenger  of  Satan,  he  befought   the 

Lord 

*   Exod.  xxxiv.   14.  t  AGs  vli.  59, 

-     !■  R^v.  xix.    10.  xxii,  9-.     AGs  xiv.  1,5. 


Ser.'  VI.  ■      of  Jtfus  Chvifi,  99 

Lord  thrice  that  it  might  depart  and  received  this  an- 
fwer  ;  "  my  grace  is  TufEcient  for  thee.  Moft  gladly 
therefore,"  faith  the  apoftle,  "  will  I  rather  glory  in  my 
infirmities,  that  the  power  of  Chrifl  may  reft  upon  me/' 
The  Lord  to  whom  he  prayed,  and  whofe  grace  was 
fufficient  for  him,  was  Chrift  ;  in  the  confidence  of 
whofe  power  reiling  on  him  he  gloried  in  his  own  in- 
firmities. 

His  bcnediftions  to  the  churches  to  which  he 
wrote  epiftles  are  alfo  fo  many  prayers,  moft  or  all  of 
which  are  made  to  Chrift,  and  one  of  them  to  eacli 
perfon  of  the  Trinity  by  name.  "  The  grace  of  the 
Lord  Jefus  Chrift,  and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Ghoft,  he  with  you  all.  The  grace 
of  our  Lord  Jefus  Chrift  be  with  you.*' 

To  call  on  the  Lord  or  on  the  name  of  the  Lord 
is  another  exprelTion  of  religious  worfliip.  Elijah  faid 
to  the  prophets  of  Baal,  "  call  ye  on  the  name  of  your 
Gods,  and  I  will  call  on  the  name  of  the  Lord."  In 
the  Pfalms  it  is  written,  the  Lord  is  nigh  unto  all  them 
that  call  upon  him,  that  call  upon  him  in  truth.  "  An 
upoftle  alfo  makes  the  obfervation.  *"  Whofoever  fliali 
call  upon  the  name  of  the  Lord  fliall  be  favcd.'*  The 
Lord  therefore  on  whom  Chriftians  call  is  their  God, 
and  this  Lord  is  Chrift.  He  fent  Ananias  to  baptize 
Saul;  who  objeftedjt  "  Lord  he  hath  authority  to 
bind  all  that  call  on  thy  name."  The  Lord  faid  go." 
and  Ananias  went,  and  faid  "  brother  Saul,  the  Lord, 
even  Jefus  that  appeared  unto  thee  in  the  way  as  thou 
cameft  forth  fent  me."  Chrift  is  therefore  the  Lord 
to  whom  Ananias  defcribed  Chriftians  in  calling  them, 
"  All  that  call  on  thy  name."  The  Apoftle  Paul  de- 
fcribesthem  by  the  fam.eterm.  }"  All  that  in  every- 
place, call  upon  the  name  of  Jefus  Chrift  our  Lord." 
In  both  thefe  inftances  to  call  on  the  name  of  the  Lord 

Jefus, 

*   Rom.  s.   33.  ;^    1    Co;. '(,    2, 

i  Afls  ix,   lo.  i'^^^ 


!  oo  The  Efjhitial  Divinity  Stir.  Vt 

Jefas,  is  mentioned  as  the  known  practice  and  dirtin- 
guifliino^  cIiar;\CLer  of  Chriftians. 

.  Ox E  example  more,  of  religious  worfiiip  paid  to 
Chrlfl,  will  be  produced.  §"  And  when  he  had  taken 
the  book,  the  four  beads,  and  four  and  twenty  elders* 
fcli  down  before  the  Lamb,  having  every  one  of  them 
harps  and  golden  vials  fail  of  odours  which  are  the  pray- 
rrs  of  the  faints.  And  they  fuRg  a  new  fong  faying 
thou  art  worthy  :  for  tliou  waft  flain  and  hall  redeem- 
ed us  to  God.  And  every  creature  which  is  in  heaven, 
and  on  the  earth,  and  under  the  earth,  and  fuch  as  are 
in  the  fca,  and  all  that  is  in  them,  heard  I,  faying, 
blelling  and  honor,  and  glory,  and  power,  be  unto  him 
tliat  {Ittetii  upon  the  throne,  and  unto  the  Lamb  for- 
ever  and  ever'." 

1  o  the  authority  of  examples  precepts  are  added 
to  fiiow  the  right  and  the  duty  of  worfliipping  Chrifi. 
as  God.  In. the  ioWf-iihh.  pfalm,  after  fiying  to  Chriil.* 
"  Thy  throne  O  God  is  foreverr— God,  thy  God,  hath 
anointed  thee.''  The  addrefs  turns  to  the  church, 
"he  is  thy  Lord,  and  v/orfhip  thou  him."  Another 
pfal'.nt  contains  the  command,  "  worlliip  him  all  y« 
Gods  :"  which  feems  to  be  quoted  by  an  Apoffcle  in 
application  to  Chrifi,  in  his  declaration.;*;  "  When  he 
(God)  bringeth  in  the  fml  begotten  into  the  world,  he 
faith,  and  let  .ail  the  angels  of  God  worihip  him." — 
From  whatever  paiTage  of  the  Old  Teftament  the  a- 
poflle  m.akes  this  quotation,  it  is  an  exprefs  command, 
at  leaft  of  apoftolic  authority,  to  the  angels  to  worship 
Cihriil:,  who  is  the  firft  begotten  of  God.  The  con- 
chilion  is  certain,  Chrifi  being  worfhipped  as  God, 
pofTeffes  elTential  divinity.  It  is  to  be  confidered  fur- 
ther : 

ij.  Christ's  being  equalled  with  the  Fatlicr  is  a 
proof  of  his  effential  divinity. 

His  equality  with  the  Father  in  his  names,  per. 

fe£tioiis. 

^)    Pvcv.  V,   8,   9.   13.  T   Pf.  xcvij.   7. 

^'    V.   6,   7,    11.  i   rieb.   I.  6, 


Ser.  VL  uf  Jefus  Clm[i.  loi 

fe«^ioiis,  works,  and  the  worlhip  commanded  to  be 
paid  him,  has  been  already  fhown.  A  few  particulars 
will  be  noticed,  in  which  the  companion  is  made  and 
the  equiility  ilated. 

CwKisT  is  the  Son  of  .God,  in  dillin£i:ion  from  all 
others,  intimating  that  tlic  term  applies  to  liim  in  a 
more  proper  fenfe  .than  to  any  creature.  He  is  God' m 
only  be^^^otten  Son— ^the  brightnefs  of  hh  glory,  and  the 
exprefs  im:v>e  pf  his  perfon.  The  ideas  mod  proper 
to  the  term  Son  are  famenefs  of  nature  exiCting  in  a  llatc 
of  relative  inferiority  and  dependence  on  the  Father. 
In  thefe  Chrifl  anfwers  to  the  character  of  tlie  Son  of 
God  :  being  the  word  made  fiefh,  in  his  divinity  pof- 
feiling  the  fame  effence  as  the  Father,  but  receiving 
human  nature  of  him,  aiid  acting  in  the  oiBce  of  me- 
diator as  his  Son  yielding  obedience  to  him.  It  is  in 
reference  to  his  two  natures,  that  God  applies  to  him 
the  extraordinary  terms.  "  The  man  that  Is  my  fellow 
faith  the  Lord  of  hofts." 

Christ,  moreover,  is  one  Vv'ith  the  Father,  hi<; 
declaration  is,  *''  I  and  m.y  Father  arc  one."  In  proof 
of  the  truth  of  this  Chrifi;  appealed  to  the  v/orks  of 
God  which  he  wrought.  "  If  I  do  not  the  v. orLi^,  of 
my  Father  believe  me  not.  But  if  I  do,  though  yp 
believe  not  me,  believe  the  works  ;  that  ye  may  know 
and  beheve  that  the  Father  is  in  m^e  and  I  in  l;im.''-r- 
Chrifl's  argument  muft  be  allowed  to  be  conciufive- 
And  if  his  doing  the  works  of  his  Father  evidenced 
that  he  and  the  Father  are  one,  they  in  like  manner 
evidenced  that  he  is  God  as  the  Father  is  God. 

Christ's  onenefs  v^^ith  the  Father,  and  alfo  with 
the  Holy  Spirit  is  declared  in  the  afl'ertion  of  the  apof- 
tle  John,  *"  there  are  three  that  bear  record  in  heav- 
en, the  Father,  the  Word,  and  the  Holy  Ghoft  ;  and 
thefe  three  are  one."  And  this  dodtrine  is  {o  impor- 
tant, that  to  be  a  chriflian  every  perfon  in  all  ages  of 
the  church  under  the  gofpel,  is  obliged  to' have  his  cov- 
enant 

*   1   John  V.   7, 


102  The  Effential  Divinity  Ser.  VI. 

enant  with  God  fealed  in  rnemorial  and  confirmation  of 
it,  in  being  baptized  '■^  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghofl.'*  It  is  in  their 
thus  making  difciples,  that  Chrill  promifes  to  be  with 
his  minillers  alway,  even  to  the  end  of  the  world. 

These  things,  it  is  believed,  fully  and  abundant- 
ly prove  that  the  fcripturai  charafter  of  Chrift  implies 
his  true  and  effential  divinity.  His  nawies,  perfeftions 
and  works,  his  being  religioully  worfliipped  and  equall- 
ed with  God  the  Father  confirm  and  iiluftrate  the  dec-^ 
laration,  the  word  was  God. 

In  concluding  the  fubjeift  let  it  be  remarked, 

1.  Jesus  Chrifl  is  a  worthy  and  fit  mediator  be- 
tween God  and  mankind. 

As  he  is  man,  fo  he  is  God.  The  word,  which 
was  made  flefli,  w^as  in  the  beginning  with  God,  and 
v/as  God.  However  he  condefcended  to  humble  him- 
felf  in  our  nature,  yielding  obedience  even  to  death, 
he  and  the  Father  are  one.  He  knows  the  Father,  is 
acquainted  Avith  all  the  pcrfe(n;ions  of  deity,  and  un- 
derflands  what  obedience  and  fulFerinps  in  the  charaft- 
cr  of  man  and  as  our  furety,  were  neceffary  to  fatisfy 
the  law  of  God  and  honor  his  juftice,  in  granting  par- 
don to  finncrs.  His  perfonal  dignity  gives  his  mediation 
all  the  merit  and  efficacy,  which  our  guilt  and  unwor- 
thinefs  render  needful,  to  procure  acceptance  for  us  with 
God.  And  he  is  able  to  fave  to  the  uttermofl  all  that 
come  to  God  by  him  ;  for  he  ever  liveth  to  make  in- 
terceiTion  for  them. 

2.  If  Chrifl  is  truly  God,  men,  in  not  believing 
his  divinity,  hazard  their  falvation. 

The  Chrift  of  the  gofpel  is  precifely  the  Saviour 
needed  by  mankind.  One  infinitely  inferior  to  him 
would  not  be  able  to  fave  a  fingle  finner.  If  then  Chrift 
is  God,  in  the  fame  fenfe  that  the  Father  is  God,  which 
it  is  fuppofed  has  been  proved,  to  deny  his  divinity  is; 
to  rob  him  of  that  which  is  effential  to  the  infinite  glo- 
ry of  his  chara^lcr  :  and  whatever  creature  merit  you 

may 


Ser.  VI.  of  Jefus  Chr'ijl,  103 

may  allow  him,  you  infinitely  depreciate  his  atonement, 
and  power  to  fave.  Is  a  lacrifice  for  im,  debafed  in- 
finitely below  its  real  character,  a  fafe  foundation  to 
hope  for  the  pardon  of  fin  committed  againfl:  God  ? 

The  infinitude  of  God  is  the  meaflire  of  the  guilt 
of  fin,  confidered  as  committed  againft  him.  Who 
will  fay  it  is  not  hazardous,  to  trufl  a  propitiation  of 
infinitqiy  lefs  value^  than  the  one  he  has  provided  ? 

Whatever  are  your  thoughts  of  Chrift,  the 
image  or  chara^ler  which  you  form  of  him  in  your 
mind,  is  the  Saviour  to  which  you  truit  ;  whether  lie 
be  the  Son  of  God  who  is  revealed  in  the  gofpel,  01 
another  that  exifts  only  in  a  miftaken  imagination.  But 
if  you  have  only  a  creature  Saviour,  and  the  Chrilt 
who  gives  life  to  men  is  God,  what  will  not  be  your 
danger  of  perifliing,  in  believing  in  a  fancied  redeem- 
er, that  is  infuflScient  to  expiate  fin,  and  deliver  from 
eternal  death  ? 

The  gofpel  declares,  *"  He  that  believeth  and  if; 
baptized  (hall  be  faved  ;  but  he  that  believeth  not  fiiall 
be  damned."  If  Chrifl  is  God  and  you  deny  his  di- 
vinity, can  you  fay  that  you  have  gofpel  faith  ?  and 
that  you  are  not  expofed  to  the  doom  of  liim  that  be- 
lieveth not  ? 

3.  It  concerns  all  who  liear  of  Chrill,  to  learn 
his  charafter  and  believe  in  him. 

'  His  perfonal  dignity,  and  the  importance  of  his 
official  chara6ler  invite,  and  demand  your  attention. 
Do  you  not  need  one  to  mediate  between  you  and 
God  ?  Who  is  fo  worthy  to  be  trufted  in  that  capaci- 
ty as  Chrift  ?  He  has  died  for  men  to  be  their  Saviour, 
and  he  will  be  their  final  judge.  God  has  committed 
all  judgment  to  him,  that  all  men  ihould  honour  the 
Son  even  as  they  honour  the  Father.  Blefled  are  they 
who  know  Chrift  and  believe  in  him. 


SERMON 

•■*  Mark  r.vi.   16. 


SERMON  VII. 


fuE    PEIlSONALlfY    Aj.'D    DIVINITY  of  tiis  SPIR- 
IT. 


1   Corintliians,  ii.   lo.      "  The  Spirit  fearcheth 
all  things^  yea,  the  deep  things  of  God  J" 


'F  all  beings  God  only  is  infinite. 
He  fills  imme-nfity  and  eternity,  and  his  counfels  extend 
to  all  creatures  and  events.  One  plan  comprehends  alt 
his  works,  from  the  beginning  of  creation  to  the  com- 
pletion of  all  things  in  the  everlafting  ages.  "  O  the 
depth  of  the  riches  both  of  the  wifdom  and  knowledge 
of  God  !  how  unfearchable  are  his  judgments,  and 
his  ways  paft  finding  out." 

The  greated  of  all  God's  works,  as  far  as  the 
fcriptures  treat  of  them,  is  the  redemption  of  mankind 
ty  Jefus  Chrift.  All  things  belonging  to  our  wojrld, 
and  thofe  of  heaven  and  hell,  are  fubfervient  to  it. 
"  God  fo  loved  the  world  that  he  gave  his  only  begot- 
ten Son."  The  eternal  Word  became  the  feed  of  the 
woman,  to  bruife  the  ferpent's  head.  Thefe  are  things 
far  beyond  the  reach  of  human  wifdom  and  power  : 
"  which  none  of  the  princes  of  this  world  knew." 
"  But  as  it  is  written,  eye  hath  not  feen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love 
him>"     But  God  hath  revealed  them  unto  us  by  his' 

Spirit  : 


S.ER.   */Ii.  Divinity  of  the  Spirit.  105 

Spirit  :  for  the  Spirit  fearcheth  all  things,  yea,  the 
deep  things  of  God." 

The  Spirit  is  a  proper  agent  to  be  employed  in 
making  Gcd  known,  even  in  the  extraordinary  defigns 
of  his  divine  counfels.  The  Spirit  is  able  to  make  a 
true  and  perfet^  discovery  ;  he  beholds  infinity,  he 
fearches  all  things,  even  the  deep  things,  the  mod  af- 
tonifhlng  purpofcs,  of  deity.  He  fees  intuitively  what- 
ever belongs  to  God.  "  For  what  man  knov/eth  tlie 
things  of  a  man  fave  the  fpirit  of  man  which  is  in  hi  in  ? 
even  fo  the  things  of  God  kncweth  no  man,"  more 
properly  knoweth  no  one,  "  but  the  Spirit  of  God." 

Two  things  are  taught  concerning  the  Spirit. 

I.,  He  is  a  perfon. 

IL  He  is  a  divine  perfon,  and  truly  God. 

The  doctrine  of  the  Trinity  comes  neceiTarily  in- 
to view  in  exhibiting  the  character  of  the  Spirit.  The 
bible  reprefents  God  as  a6iiag  in  three  relations,  diftin- 
guiflied  by  the  names  the  Father,  the  Son,  and  the 
Spirit,  .or  the  Holy  Ghofi:,  and  in  each  relation  fuflain^- 
ing  a  perfonal  characlcr.  The  Father  is  a  perfon,  the 
Son  is  a  perfon,  and  the  Spirit  or  Holy  Ghoft  is  a  per- 
fon. For  this  reafon  it  is  common  to  fay,  God  exifls  in 
three  perfons  ;  or,  there  arc  three  perfohs  in  the  God- 
head. At  the  fame  time  it  is  allowed,  that  the  word 
perfons  applied  to  God  as  three  in  one,  is  not  ufed  with 
exa<5l  propriety  as  when  applied  to  men.  For  in  vvhat- 
ever  maimer  God  is  three  perfons,  he  is  one  being. 
There  is  only  one  God,  though  the  Father  is  God,  the 
Son  is  God,  and  the  Spirit  is  God. 

This  is  the  gofpel  myflery  :  but  the  rayfleries  of  na- 
ture in  the  exiflence  of  vegetable,  animal  and  ration?.! 
life,  in  bodies  of  matter,  \vhich  we  notice  every  day, 
but  the  confiilency  of  which  v/e  cannot  comprehend, 
fhould  teach  us  fo  much  modefly  in  judging  what  is  con- 
fiftent  and  poffible  and  what  is  not,  efpecially  in  regard 
to  God,  as  not  to  difbelieve  plain  and  exprefs  declara- 
tions of  his  v/ord.     It  is  to  be  confi^ered, 

O  '  I,  The 


S'o6  ^be  Perfonalify  and  Ser.  VIL 

I.  The  Spirit  is  a  perfon, 

"  The  Spirit  fearches,"  -whicli  implies  that  lie  is 
a  perfon,  and  not  an  attribute,  or  merely  a  power  of 
God;  Underflanding  or  power  may  be  employed  in 
performing  actions,  but  there  mull  be  an  agent,  a  per- 
ion,  to  whom  they  belong,  to  direct  operations.  God, 
in  wifdom,  and  by  power,  created  the  heavens  and 
earth  ;  but  thefe  attributes  of  deity  have  no  choice  or 
will  for  acting  of  tliemfelves,  neither  do  they  exift:  oth- 
crwife  than  as  perfeiftions  of  God.  And  in  their  pro- 
ducing effects  God  is  the  perfoii  who  exerts  them,  and 
by  whole  volition  they  are  diresfted.  It  Is  otherwife  of 
the  Spirit :  liis  character  is  not  that  of  an  attribute  of 
God,  but  of  a  perfon  poirtiTmg  volition,  and  one  act- 
ing of  himfelf.  It  is  true  he  fometimes  is  called  the 
Spirit  of  God,  and  Spirit  of  the  Lord.  He  is  in  like 
manner  the  Spirit  of  Chrid.  But  as  Chrift  is  a  perfon 
diflincl  from  the  Father,  fo  the  Spirit  is  a  perfon  diflin<fl 
from  both,  from  the  Father  and  the  Son. 

The  Father  and  the  Son  are  one,  in  the  fame 
manner  as  the  Father  and  the  Spirit  are  one.  But  the 
diflincl  perfonality  of  the  Son  is  manifeil  in  his  appear- 
ing in  fielli,  and  being  the  fon  of  man,  as  well  as  the 
Son  of  God.  And  as  the  perfonality  afcribed  to  the 
Son  is  real,  and  not  figurative,  fo  the  fame  is  true  of 
the  Spirit,  the  Holy  Ghoft.  Indeed  each  perfoii  of  the 
Trinity  has  equal  claim  to  perfonality.  This  is  inllanc- 
cd  in  the  form  of  adminiflring  baptifm  ;  "  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghoft." 
(Mat.  xxviii.  19.) 

The  importance  of  the  character  of  the  Spirit  to 
chriflians,  will  jullify  the  calling  of  your  attention  to- 
fome  further  evidence  of  his  perfonal  agency.  Chrill 
fpcaks  of  him  to  his  difciples,  by  both  an  official,  and' 
;'i  perfonal,  name  :  (John  xiv.  26.)  *'  The  Comforter, 
rhe  Holy  Ghofl,  whom /the  Father  will  fend  in  my 
-mme,  he  fball  teach  you  all  things."  As  a  perfon,  he 
t5  the  Holy  Ghoft,  the  Spirit,  and  the  Spirit  of  God  5 

in 


;Ser.  VII.  Divhilty  of  the  Spirii.  icy 

in  his  official  capacity,-  he  is  the  Comforter.  In  fuf- 
tiiining  this  office,  and  acting  in  it  as  a  perfon,  he  ap- 
pears in  his  real  character.  Chrift  faith  of  him  again, 
(John  XV.  26.)  "  When  the  Conforler  is  come,  whom 
I  will  fend  unto  you  from  the  Father,  even  the  Spirit 
of  truth,  which  proceedeth  from  the  Father,  he  ffiall 
teftify  of  me."  He  is  fent  by  the  Father  in  the  name 
of  Chrift,  and  by  Chrift  from  the  Father,  and  teftifies 
of  Chrift.  In  all  thefe  views,  he  plainly  appears  as  a 
perfon,  and  not  as  only  an  attribute  of  God.  Chrift 
gives  this  further  account  of  him  :  (John  xvi.  7,  8.  13;- 
14.)  "  If  I  go  not  away,  the  Comforter  will  not  come 
unto  you  ;  but  if  I  depart,  I  will  fend  him  unto  jou. 
And  when  he  is  come  he  will  reprove  the  world.'* 
''^'  When  he,  the  Spirit  ,of  truth,  is  come,  he  will 
guide  you  into  all  truth  ;  for  he  lliall  not  fpeak  of  him- 
felf  J  but  whatfoever  he  fliall  hear,  that  fliall  he  fpeak  j 
and  he  will  fhow  you  things  to  come.  He  iliall  glorify 
me  :  for  he  ftiall  receive  of  mine,  and  fliall  fliew  it  un- 
to you."  We  here  continue  to  fee  the  Spirit  in  the 
fame  perfonal  character. 

We  will  now  notice  feveral  particular  anions, 
which  are  afcribed  to  him.  Mary,  the  mother  of  Je- 
fus,  "  was  found  with  child  of  the  Holy  Ghoft  ;"  and 
an  angel  fiiid  to  Jofeph,  "  That,  which  is  conceived  in 
her,  is  of  the  Holy  Ghoft."  (Mat.  i.  18.  20.)  "The 
Holy  Ghoft  faid,  feparate  me  Barnabas  and  Saul,  for 
the  work  whereunto  I  have  called  them."  "  So  they, 
being  fent  forth  by  the  Holy  Ghoft,  departed."  (A^.s 
xiii.  2.  4.)  ^'  The  Spirit  itfelf,"  or  himfeif,  "  beareth 
witnefs  with  our  fpirit."  (Rom.  viii.  16.)  Whatever 
miraculous  gifts  were  given  to  chriftians  in  the  days  of 
the  apoftles,  "  All  thefe  worketh  that  one  and  the  felf 
fame  Spirit,  dividing  to  every  man  feverally  as  he  will." 
(i  Cor.  xii.  1 1.)  And  to  add  only  one  inftance  more, 
an  apoftle,  addreffing  the  elders  of  Ephefus,  ufes  thefe 
expreffions,  "  Over  the  which  the  Holy  Ghoft  hath 
l^iadc  you  overfeers,"  (Afts  xx.  28.) 

What 


jo8  The  Perfonahty  and  Ser.  VIL 

What  you  have  heard,  is  only  a  fpecimen  of  the' 
manner  iji  \^7hich  the  fcripmres  reprefent  the  Spirit.  It 
is  thought,  that,  the  evidence  of  his  being  a  perfonai 
agent,  is  plain,  full  and  undeniable.  The  multitude 
and  variety  of  expreffions  which  are  ufed,  forbid  any 
figurative  interpretations,  to  do  avv'ay  their  literal  and 
plain  meaning,  and  require  us  to  conceive  of  the  Spir- 
it as  a  perfon  :  confiftently  v/ith  the  exprcfs  declara- 
tion, "  There  are  three  that  bear  record  in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghoft ;  and  thefe 
three  are  one."  (i  John  v.   7.) 

II.  The  Spirit  is  a  divine  perfon,  and  truly  God. 

1m  the  reprefentation  given  of  God  in  his  word, 
lie,  in  fome  fenfc,  is  more  tlian  one  perfon  ;  in  par- 
ticular, he  is  the  Father,  the  Word  or  the  Son,  and 
the  Spirit  or  the  Holy  Ghoft  ;  the  Spirit  has  the  per- 
fections and  dignity  of  God  afcribed  to  him  j  and  he 
performs  the  works  of  Gcd. 

I.  GoD,  in  the  reprefentation  of  his  word,  is  in 
fome  fenfe  more  than  one  perfon  i  and  in  particular  he 
is  the  Father,  the  Son  and  the  Holy  Spirit. 

In  beginning  to  read  the  bible  God  is  foon  pre- 
fented  to  view  as  being  in  fome  fenfe  more  than  one. 
He  ufes  fuch  expreffions  as  thefc  ;  "  Let  us  make  man 
in  our  image,  iifter  our  likenefs  :'*  (Gen.  i.  26.)  "The 
man  is  become  as  one  of  us  ;'*  (iii.  22.)  "Let  us  go 
down?*  (xi.  7.)  In  the  Hebrew,  the  original  of  tlie  Old 
Teflament,  as  men  acquainted  with  it  have  obferved, 
there  are  other  inflances  in  which  the  fmgular  and  plu- 
ral numbers  are  unufually  conne£led  together  in  dcfcrib- 
\iw  acis  of  God.  The  name  riven  him  in  the  -firft  verfe 
.of  the  bible,  '"  In  the  begmning  God  created,"  in  the 
original  is  "  Gods  ;"  though  **  created"  is  ufed  as  if 
fpoken  of  one  only  ;  Gods  he  created  the  heavens  and 
the  earth. 

This  manner  of  fpeaking  of  God  is  to  be  the 
more  noticed,  for  its  being  continued  through  the  bible  5 
and  in  its  progrefs  more  and  more  plainly  exhibiting  the 

doiflrine 


6er.  VH.  Divinity  of  the  Spirit.  109 

doftrine  of  the  Trinity.  .The  prophet  Ifaiah heard  the 
voice  of  the  Lord  faying,  "  Whom  fliall  I  fend  and 
who  will  gb  for  us/*  (Ifaiah  vi.  8.)  At  the  time  the 
prophet  heard  this  voice,  he  faw  the  Lord  fitting  on  a 
throne,  above  v/hich  ftood  the  Seraphim  and  one  cried 
to  another,  "  Holy,  holy,  holy  is  the  Lord  of  hofts.'* 
The  acclamation  holy  fpcken  three  times,  agrees  with 
the  Lord's  faying,  "  Whom  Ihall  I  fend,  and  who 
will  go  for  us  ?"  All  will  allov/  that  God  in  the  per- 
fon  of  the  Father  is  defcribed  in  the  character  which  is 
here  given  to  the  Lord  of  hofts  :  And  it  is  to  be  re- 
marked, that  tlie  New  Teflament  proves  this  God  to  be 
both  Chriil  and  the  Hoiy  GhofL  Ifaiah,  when  he 
heard  the  voice  of  the  Lord,  anfwered,  "  Here  a?n  I, 
fend  me."  Accordingly  he  v/as  commanded,  "  Go 
and  tell  this  people.  Hear  ye  indeed,  but  underfland 
hot ;  and  fee  ye  indeed,  but  perceive  not,"  which  the 
apoltle  John  repeats  as  a  meflage  of  Chrift,  (John  xii. 
39,  40,  41.)  and  the  apoflle  Paul  quotes  as  the  words 
.of  the  Holy  Ghoil  :  "  Well  fpake  the  Holy  Ghoft  by 
Efaias  the  prophet,  faying.  Go  unto  this  people,  and 
fay.  Hearing  ye  fliall  hear,  and  not  underfland  ;  and 
feeing  ye  iliall  fee,  and  ftot  perceive."  (A£ls  xxviii.  25, 

2u.) 

Another  declaration  of  the  fame  .prophet,  which 
gives  intimation  of  the  Trinity  is  "  My  mouth  it  hath 
rommianded,  and  his  Spirit,  it  hath  gathered  them." 
(Ifa.  xxxiv.  ^16.)  The  words,  my,  bis  2in(i  Spirit,  in 
this  paifage,  belong  to  three  perfons.  Again,  one  who 
appears  in  the  charafter  of  Jehovah,  faith,  "  And  now 
the  Lord  God  and  his  Spirit  hath  fent  me."  (Ifa.  xlviii. 
16.)  The  perfon  fent  is  Chrift,  and  he  who  fent  him 
]S  the  Lord  God  and  his  Spirit ;  who  doubtlefs  are  God 
the  Father  and  the  Holy  Ghoft. 

To  mention  another  inftance  iVom  the  prophets  ; 
Nebuchadnezzar  in  his  dream  faw,  "  And  behold  a 
watcher,  and  an  holy  one,  came  down  from  heaven," 
ij/ho  faid,  «  This  nnattev  is  by  the  decree  of  thewatch- 

ers. 


iiv  ''the  Ferfonaliiy  and  Sjlr.  Vlt. 

ers,  and  llie  demand  by  the  word  of  the  holy  Ones.'^ 
On  which  Daniel  obferves,  "  Whereas  they  command- 
t^d.'*  (Dan.  iv.  13.  17.  26.)  One  watclfer,  a  holy 
One  came  down  from  heaven,  bringing  the  decree  of 
the  watchers  and  holy  Ones  ;  which,  interpreted  ac- 
<:ordiDg"  to  the  general  language  of  the  fcriptures,  is 
Chrirt  bearing  a  niefiage  of  the  Trinity.     But, 

In  the  New  Teflamen.t  tlie  doclrine  is  taught  more 
plainly.  'l\yo  paffagcs  are  fulficicnt  to  be  produced. 
*'  1  here  arc  three  that  bear  record  in  Heaven,  the  Fa- 
ther, the  Word,  and  the  Holy  GhoJfl  ;  and  thefe  three 
are  one.  (i  John,  v.  7.)  Teach  all  nations,  baptiz- 
ing them  in  the  name  of  the  J'ather,  aad  of  the  Son, 
and  of  the  Holy  Ghofl/*  (Mat.  xxviii.  19.)  The  Spir- 
it being  one  with  the  Father,  and  the  V/ord,  pofTeife? 
the  fame  divinity.  And  t'sat  men  fliouid  believe  in  hina 
in  this  charafter  is  fo  highly  important  that  God,  wdio 
docs  not  allow  his  people  to  have  any  other  Gods  be- 
fore, or  with  him,  requires  the  feal  of  our  covenant 
relation  to  him  to  be  applied  with  an  acknov^'ledgment 
of  his  Trinity,  by  our  being  baptized  in  each  name  of 
the  facred  three  in  one. 

2.  The  perfections  and  dignity  afcribed  in  the 
fcriptures  to  the  fpirit  prove  him  to  be  a  divine  perfoti 
and  truly  God. 

He  is  llyled  "  The  Eternal  Spirit.'*  (Heb.  ix. 
1 4.)  In  dwelling  in  believers,  he  is  in  ajl  parts  of  the 
earth,  in  a  manner  which  is  true  of  God  only.  And 
the  Pfalmift  in  llrong  terms  exprelTes  his  filling  immen- 
fity  :  "  Whither  fnall  I  go  from  the  fpirit  ?  or  whither 
ihaii  I  flee  from  thy  prefence  ?"  (Pfalm,  cxxxix.  7.) 
To  go  trom  the  Spirit,  or  the  prefence  of  God  is  alike 
impoiiible.  The  omniicience  of  the  fpirit  is  implied  in 
that  he  "  fearches  ail  things,  j'^ea,  even  the  deep  things 
of  God,"  And  in  iliis  character  he  is  dillinguiflied 
from  every  creature  .;  for  "  the  things  of  God  know- 
eth  n®  onefavc  the  r:>pirjt  of  God."  Accordingly  the 
Spirit  reveals  God  to  men.     He  fpake  in  prophecy  by 

thofe 


Ser.  V'II.  Dkmity  of  the  Spirit.  lit 

tliofe  whom  of  old  he  infpircd  to  declare  future  things ; 
and  the  fcriptures  were  written  by  his  fuggeltion  : 
"  Holy  men  of  God  fpake  as  they  were  moved  by  the 
Holy  Ghoft."     (2  Pet.  i.  21.) 

It  iliould  be  particularly  noticed  that  the  infpira- 
tion  of  the  fcriptures,  and  the  inditing  of  prophecy, 
are  afcrib(id  equally,  and  in  hke  manner,  to  the  Spirit 
and  to  God  ;  fo  that  either  there  are  two  authors  of 
mfpiration,  which  cannot  be  allowed,  or  as  is  phiin-' 
ly  the  truth,  the  Spirit  is  Go^L  Thus  holy  men 
fpake  as  they  v/ere  moved  by-  the  Holy  Ghoft,  "  All 
fcripture  is  given  by  infpiration  of  God.  (2  Tim.  iii. 
16.)  Well  fpake  the  Holy  Gh:>ft  by  Elaias  the  pro- 
phet.'' And,  "  Blefled  be  the  Lord  God  of  Ifrael. 
As  he  fpalr-e  by  the  mouth  of  his  prophets,  which  have 
been  fmce  the  world  began."  (Aifts  xxviii.  25.  Luke 
i.  68.  JO.)  "  Lord  thou  art  God.  Who  by  the 
mouth  of  thy  fervant  David  hail  faid,"  "  This  fcripture 
which  the  Holy  Ghoft  by  the  mouth  of  David  fpoke." 
(Afts  iv.  24,  25.  audi.  16.)  It  may  be  remarked 
further,  that  not  only  is  tlie  fam.e  agency,  which  ira. 
plies  divine  perfefticn,  attributed  to  both  the  Spirit 
and  to  God  5  as  in  the  infia-nces  now  produced  ;.  but 
both  names  are  fo  united  as  to  imply  that  they  are  one 
being. 

Of  this  we  have' an  important  inflance  in  the  lad 
words  of  David.  '^  The  Spirit  of  the  Lord  fpake  by 
me,  and  his  word  was  in  my  tongue.  The  God  of  If- 
rael faid,  the  rock  of  Ifrael  fpake  to  me,  he  that  rul- 
eth  over  men  mufl  be  juft."  (2  Sam.  xxiii.  2,  3.) 
The  three  names  ufed  by  David  feem  to  defignate  the 
three  perfons  of  the  Trinity.  The  Spirit  at  leail  is  ex- 
prefsly  named,  and  the  charaf^er  given  to  him  is  that 
of  God. 

In  an  important  manner  is  divine  dignity  given  to  the 
Spirit,  in  his  being  prayed  to,  and  religioully  worili-ipped 
a.s  God.  By  him.  v/as  Sampfon  enabled  to  perform  his  m.i- 
K.icujons  exploits :  '■'"xl-i-^  Spirit  of  the  Lord  came  miglitily 

•  upon 


ii2,  Tfje  Perilnality  and  S.'.r.   VII „ 

upon  liini,"  and  he  ilcw  a  thoufand  men  of  the  Philift- 
ifies  ;  after  which  he  was  fore  athirll,  and  called  on  the 
Lord  and  faid,  "  thou  liafl  given  me  this  great  deliver- 
ance.'* (Judges  XV.  14, 18.)  The  deliverance,  which 
was  efFeded  by  the  Spirit  of  the  Lord,  heexprefsly  af- 
cribes  to  the  Lord,  on  whom  he  ,  called  by  prayer. — - 
Simeon  in  like  manner,  "  bleficd  God,  and  faid,  Lord, 
now  lettert:  thou  thy  fervant  depart  in  peace,  according 
to  thy  word,'*  which  word  it  is  previoufly  Hated  was  re- 
vealed unto  him  by  the  Holy  Ghofl.'*  (Luke  ii.  28^ 
29.  with  16.)         . .     . 

The  Apoftle  Paul  unites  the  Spirit  with  God  the 
Father  and  the  Son,  and  worfliips  God  the  Trinity,  in 
bleffing  the  church  of  Corinth  :  "  The  grace  of  the 
Lord  Jefus  Chriil,  the  love  pf  God,  and  the  commun- 
ion of  the  Holy  Ghofl,  be  with  you  all.*'  (2  Cor.  xiii. , 
14.)  The  fame  may  bq  remarked  of  the  homage  of 
the  Seraphim  crying,  holy,  holy,  holy,  is  the  Lord  of 
licfls  in  the  hcarinf;:  of  Ifaiah,  in  the  inilance  which 
has  been  already  noticed.     Further,, 

The  dignity,  v.hich  belongs  only  to  God,  is  giv- 
en to  the  Spirit,  in  that  blafphemy  againft  the  Holy 
Ghoft  is  the  unpardonable  fin.  The  Apoflle  Peter  alfo 
attributes  the  fame  dignity  to  him,  in  the  manner  in 
which  he  expreiTes  the  aggravation  of  the  falfehood  of 
Ananias.  "  Why  hath  Satan  filled  thine  heart  to  lie 
to  the  Holy  Ghoil  ?  Thou  had  not  lied  unto  men^but 
mito  God."     (Afts  v.  3,  4.) 

To  finifli  this  argum.ent,  the  Apoftle  Paul  ex- 
claims, "  O  the  depth  of  the  riches  both  of  the  wif- 
dom  and  the  knowledge  of  God !  How  unfearchable  are 
his  judgments,  and  his  ways  pafl  finding  out  !'*  This  is 
certainly  fpoken  of  the  true  God,  and  it  feems  to  be 
borrowed  from  the  prophet  Ifaiah,  who  fpeaks  cffen- 
tially  the  fame  of  the  Spirit.  ''  Who  hath  dire.^ed  the 
Spirit  of  tlie  Lord,  or  being  his  counfellor  hath  taught 
him  ?  Willi  whom  took  he  counfel,  and  zvbo  inflrucbed 
him,  and  tauglu  him  in  the  prdh  of  judgment,  and  taught 

him 


Ser.  VII.  Dhmity  of  the  Spirit,  ir^ 

him  knowledge,  and  fliewed  him  the  way  of  under- 
Handing  ?'*  (Ifaiah  xl.  13,  14.)  Thus  has  the  Spirit 
the  fame  fuperiority  of  charafter  as  the  Apodle  in  ad- 
miration of  divine  excellence  gives  to  God.  And  to 
exprefs  more  fully  the  greatnefs  of  the  chara<5ler  of  the 
Spirit,  the  prophet  adds^  "  Behold  the  nations  are  as 
a  drop  of  the  bucket,  and  are  counted  as  the  fmall  dud 
of  the  balance  :  Behold  he  taketh  up  the  Ifles  as  a  ve- 
ry little  thing,  Lebanon  is  not  fuffictent  to  burn,  and 
all  the  beads  thereof  for  a  burnt  offering.  (V.  15,  1 6.) 
In  fuch  language  is  divinity  afcribed  to  the  Holy  Ghoft. 
3.  The  works  attributed  to  the  Spirit,  in  the  Scrip-, 
tures,  prove  him  to  be  a  divine  perfon. 

No  one  will  doubt  whether  there  are  any  works, 
which  exceed  the  capacity  of  the  highefl  creatures,  and 
prove  their  author  to  be  God,  Prophecy  is  exprcfsly 
challenged  as  peculiar  to  deity  :  "  I  am  God,"  faith  he, 
*'  and  there  is  none  elfe  :  I  am  God,  and  thei-e  is  none 
like  me  ;  declaring  the  end  from  the  beginning,  and 
from  ancient  times  the  thi?igs  that  are  not  yet  done,  fay- 
ing, my  counfel  fliall  ftand,  and  I  will  do  all  my  pleaf- 
ure.''     (Ifaiah  xlvi.   9,   10.) 

It  is  thus  God  makes  himfclf  known,  and  thus 
the  Spirit  is  proved  to  be  God,  in  being  as  we  have 
feen,  the  author  of  prophecy  ;  "  declaring  the  end 
from  the  beginning,  and  faying  that  bis  counfel  lliall 
fland." 

A  WORK  of  God  was  wrought  in  the  miraculous 
conception  of  Chrid..  At  coming  into  the  world  the 
Saviour  is  reprefented  as  faying  to  God,  "  a  body  had 
thou  prepared  me."  (Heb.  x.  5.)  How  it  was  done, 
we  are  told  in  the  account  of  his  mother's  conceiving 
him  :  An  angel  faid  to  her  '*  the  Holy  Ghod  fliall  come 
upon  thee,  and  the  pOwer  of  the  highed  fliall  overfliad- 
ow  thee."  The  highed  is  God  Almighty,  and  he  o- 
verfliadowed  the  virgin  mother  when  the  Holy  Ghod 
came  upon  her.  Therefore  the  highed  who  is  God, 
and  the  Holy  Ghod  are  one  ;  and  gt  confequence,  as 

P  the' 


3  14  The  Perfonality  and  Ser.  ViL; 

the  angel  faid  to  Mary,  the  holy  thing  born  of  her  was- 
called  the  Son  of  God.     (Luke  i.  35.) 

Another  work  of  God  is  wrought  in  the  regen- 
eration of  thofe  who  favingly  believe  in  Chrifl.  "  God, 
even  when  we  were  dead  in  fins,  hath  quickened  us  to- 
gether with  Chrifl."  (Eph.  ii.  4,  5.)  It  is  this 
quickening,  or  new  birth,  which  makes  men  the  chil- 
dren of  God.  It  notvvithitandirig  is  wrought  by  the 
Spirit.  "  Except  a  man  be  born  of  water  and  of  the  Spir- 
it he  cannot  enter  into  the  kingdom  of  God.'*  (John 
iii.  5.)  To  be  born  of  the  Spirit  is  to  be  quickened 
by  God  ;  it  is  to  be  begotten  by  the  God  and  Father' 
of  our  Lord  Jefus  Chriil  ;  (i  Pet.  i.  3.)  And  in  ex- 
periencing it  men  are  drawn  of  the  Father  to  Chrift  : 
For  no  man  cometh  to  Chrifl  except  the  Father  draw 
him.  At  the  fame  time  all  who  are  the  fons  of  God 
are  led  by  the  Spirit  of  God.  (John  vi.  44.  with  Rom. 
viii.  14.)  The  word  comes  to  them  in  power  and  in 
the  Holy  Ghofl ;  '  God  faves  them  "  by  the  wafliing  of 
regeneration  and  renewing  of  the  Holy  Ghofl  ;"  and 
they  "  through  the  Spirit  wait  for  the  hope  of  right- 
eoufnefs  by  faith  ;  becaufe  -God  has  chofen  them  to  fal- 
vation,  through  fan^tilication  of  the  Spirit,  and  belief 
of  the  truth.'*  (i  Thef.  i.  5.  Titus  iii.  5.  Gal.  v. 
5,  and  2  Thef.  ii.  13.)  Thus>  v.'hat  God  works  m 
them,  the  Spirit  works  :  through  the  Spirit  they  wait 
for  the  hope  of  righteoufnefs  j  which  is,  they  are  "  kept 
by  the  power  of  God  through  faith  to  falvation." — 
(i  Pet.  i.  5.)  The  work  is  God's,  and  in  performing 
it,  God  the  Father,  and  God  the  Holy  Ghofl,  are 
one.     Moreover, 

God  is  called  "  The  God  of  all  comfort,"  and 
yet  the  Spirit  is  ofHcially  the  comforter,  (i  Cor.  i.  3, 
with  John  xiv.  26,  and  xv,  26.)  Alfo  believers  are 
the  temple  of  God,  becaufe  the  Spirit  dwells  in  them  ; 
fo  that  the  Spirit  is  God  abiding  in  believers.  "  Know 
ye  not  that  ye  are  the  temple  of  God  ;  and  that  the 
Spirit  of  God  dwelleth  in  you,     "  What  know  ye  not 

that 


Ser.  VIL  Div'mity  of  the  Splni>  115 

that  your  body  Is  the  temple  of  the  Holy  Ghoft  ?'* — > 
-"  If  we  love  one  another  God  dwelleth  in  us."  "  He 
that  dwelleth  in  love  dwelleth  in  God  and  God  in  him.'* 
(i  Cor.  iii.  16.  and  vi.  19,  alfo  i  John  iv.  12.  15.) 
Again,  The  Holy  Ghoft  appears  to  be  God  in 
being  the  divine  perfon  by  whom  miracles  have  been 
wrought.  Ezekiel  writes,  (Ezek.  viii.  1,3.)  "The 
hand  of  the  Lord  fell  there  upon  me.— And  he  put 
forth  the  form  of  a  hand,  and  took  me  by  a  lock  of 
mine  head,  and  the  Spirit  lift  me  up  between  the 
earth  and  the  heaven,  and  brought  me  in  the  vi- 
fions  of  God  to  Jerufalem.  The  hand  of  the  Lord  is 
his  power  and  this  is  the  Spirit  who  lifted  up  and  carri- 
ed the  prophet.  The  finger  of  God  is  another  expref- 
fion  fignifying  his  power,  and  it  m.eans  the  fame  as  the 
Holy  Ghoft,  by  whom  Chrift  wrought  miracles.  For, 
*'  God  anointed  Jefus  with  the  Holy  Ghoft,  and  with 
power.'*  (A61:s  x.  38.)  Chrift's  cafting  out  devils 
by  the  Spirit  of  God,  was  his  cafting  them  out  by  the 
finger  of  God.  It  is  evident  both  expreflions  mean 
the  fame;  for  his  words  are  in  Matthew  (xii.  28.) — 
"  If  I  caft  out  devils  by  the  Spirit  of  God,  then  the 
kingdom  of  God  is  come  unto  you  :"  and  in  Luke 
(xi.  20.)  "  If  I  v/ith  the  finger  of  God  caft  out  dev- 
ils, no  doubt  the  kingdom  of  God  is  come  unto  you," 
The  finger  of  God  by  which  Chrift  difpoftefi'ed  the 
powers  of  darknefs  is  God  himfelf  manifefted  in  his 
power,  which  is  in  the  perfon  of  the  Holy  Ghoft.  In 
the  fame  manner  Chrift  laid  down  his  life  and  took  it  a- 
gain  :  "  Who  through  the  eternal  Spirit  oftered  himfelf 
without  fpot  to  God  :'*  (Heb.  ix.  14.)  "  Being  put 
to  death  in  the  flefli  ;  but  quickened  by  the  Spirit." — • 
(i  Pet.  iii.  18.)  The  refurre£lion  of  Chrift  was  cer- 
tainly a  work  of  God,  and  a  difplay  of  divine  power, 
"  The  God  of  our  Lord  Jefus  Chrift,  the  Father  of 
glory, — According  to  the  working  of  his  mighty  pow- 
er, which  he  wrought  in  Chrift,  v/hen  he  raifed  him 
from  the  dead,  andfet  him  at  his  own  right  hand."— 

(Eph, 


1 16  The  Perfo7iality  and  Shr.  VII, 

(Eph.  i.  17.  19,  20.)  "  Whom  God  ralfed  up,  hav-- 
ing  loofed  the  pains  of  death.'*  (Afts  ii.  24.)  But 
the  perfon  of  God  by  whom  Chrill  was  raifed  is  the 
Holy  Ghoft  as  well  as  the  Son  and  the  Father  :  "  Be- 
ing quickened  by  the  Spirit.** 

One  other  work  of  God  remains  to  be  noticed, 
which  is  the  creation  of  the  world. 

"  Thus  faith  the  Lord,  the  Holy  Ofte  of  Ifrael 
and  his  Maker, — I  have  made  the  earth  and  created 
man  upon  it  :  I,  eveii  my  hands  have  ftretched  out  the 
heavens,  and  all  their  hofts  have  I  commanded.'*  (Ifa. 
xlv.  II,  12.)  "  la  the  beginning  God  created  the 
heaven  and  the  earth.  Thus  is  the  Creator  truly  Gk)d  : 
yet  it  is  faid,  "  and  the  Spirit  of  God  moved  upon  the 
face  of  the  waters."  (Gen.  i.  1,2.)  So  early  is  the 
Spirit  mentioned  in  performing  the  work  which  is  mod: 
eminently  peculiar  to  God.  Other  declarations  af- 
cribe  creation  to  the  Spirit  :  "  By  the  word  of  the 
Lord  were  the  heavens  made,  and  all  the  hofts  of  them 
by  the  breath  of  his  mout?i.  (Pf.  xxxiii.  6.)  Breath 
and  Spirit  are  words  of  fo  near  an  affinity,  that  it  is 
natural  to  underftand  the  breath  of  God's  mouth  to 
juean  his  Spirit.  In  the  fame  manner  Elihu  in  Job 
leems  to  ufe  the  word  :  "  The  Spirit  of  God  hath  made 
me,  and  the  breath  of  the  Almighty  hath  given  me 
life."  "  (Job.  xxxiii.  4.)  But  whether  the  breath  of 
the  Almighty  be  or  not  the  fame  as  the  Spirit  of  God, 
Ehhu  exprefsly  makes  the  Spirit  his  Creator. 

The  divinity  and  real  godhead  being  thus,  as  it 
is  thought,  fully  eilabliflied,  though  much  more,  would 
the  time  permit,  uiight  be  added  to  flrengthen  the  proof 
of  it,  one  obfervation  will  conclude  the  fubjeft.  All 
to  whom  the  Holy  Ghoft  is  revealed  in  the  fcriptures, 
fliould  regard  him  with  pious  reverence,  placing  confi- 
dence in  him  as  the  renewer  and  fanftifier  of  the  redeem- 
ed of  Jefus  Chrift. 

Being  God  he  is  able  to  change  the  temper  of  the 
lieart,  to  beget  the  new  man,  and  give  the  difpofition 

to 


Ser.  VII.  Divinity  of  the  Spirit,  iij 

to  believe  in  Chrifl,  Ills  grace  is  almighty,  his  in- 
dwelling and  keeping  preferve  men  fafely  to  eternal  life. 
How  important  it  is  to  be  a  temple  of  the  Spirit  of 
God  I  But  Oh  !  how  awful  to  blafpheme  the  Holy 
Ghofl. 

Except  you  be  born  of  Water  and  of  the  Spir- 
it you  cannot  enter  into  the  kingdom  of  God.  Your 
privileges  are  favourable  to  your  being  born  of  Wa- 
ter externally  members  of  God's  kingdom  ;  but  trufl 
not  to  what  is  only  outward  and  vifible.  See  that  you 
be  born  of  the  Spirit,  How  happy  you  arCj  if  the 
Spirit  himfelf  bear  witnefs  with  your  fpirit,  that  you  are 
children  of  God,  Pray  God  to  give  you  the  Spirit  ; 
yield  yourfelves  to  his  teaching  ;  be  led  by  him  :  and 
grieve  not  the  Holy  Spirit  of  God  by  whom  you  are 
fealed  unto  the  day  of  redemption-     Amek. 


SERMON 


*. 


RMON  VIII 


THE  GLORY  OF  CHRIST  as  MEDIATOR. 


John  i.  14.  "  And  the  Word  was  made  flefk 
and  dwelt  among  us^  (and  we  beheld  his  glory,  the  glo- 
ry as  of  the  only  begotten  of  the  Father,)  full  of  grace 

and  truth  "  . 

Ji  HE  Word  is  a  name  given  to  the 
fccond  perfon  of  the  Trinity,  as  exifting  in  the  ages  of 
eternity.  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God." 

"  The  Word  was  made  flefh,"  in  afTuming  hu- 
man  nature.  Conceived  by  the  Holy  Ghoft  and  born 
of  a  virgin,  he  was  by  a  divine  command  called  Em- 
manuel ;  which  fignifies  God  with  us,  God  imited  with 
man. 

In  this  flate  he  dwelt  among  us,  in  our  world,  and 
among  the  people  of  God.  His  tabernacling  in  flcfli 
was  more  than  thirty  years  ;  from  infoncy  to  manhood, 
and  to  his  finifliing  the  work  affigned  him  of  the  Fath- 
er, to  do  on  earth. 

Early  after  he  commenced  his  public  miniftry, 
he  chofe  twelve  apoflles,  to  be  the  firft  minifters  of  his 
kingdom.  That  they  might  enjoy  every  opportunity  to 
know  him,  and  be  qualified  to  preach  him  to  the  world, 
he  made  them  his  family  and  attendants.  John  the 
writer  of  his  gofpel  was  one  of  them,  and  he  feems  to 

fpealc 


SeR.  VIIL  ds  Mediator.  iig 

ipeak  in  his  own  name  and  that  of  his  brother  apoftles, 
perhaps  alfo  inchiding  other  difciples  of  Chrifl ;  "  We 
beheld  his  glory.'*  They  were  witnelTes  of  his  daily 
life,  heard  his  converfation  and  preaclring,  faw  his  mir- 
acles ;  three  of  them  were  prefent  at  his  transfiguration. 
All  of  them  were  with  him  after  his  refnrre^lion,  and 
looked  on  W'hen  he  afcended  to  heaven."  .They  w-ere 
taught  his  exaltation  at  the  right  .hand  of  God,  his  be- 
ing given  to  be  head  over  all  things  to  the  church,  his 
coming  again  to  raife  the  dead,  and  his  appointment  to 
judge  the  world.  In  his  whole  character,  appearing 
in  his  humiliation  on  earth,  his  exaltation  in  heaven, 
and  his  finifliing:  his  work  in  the  day  of  judgment, 
which  was  in  the  view  of  their  faith.  They  faw  his 
glory  :  it-was  the  glory  as  of  the  only  begotten  of  the 
Father.  It  emanated  from  Chrift  as  the  Word  made 
flefh,  poiTeiTmg  the  perfeftions  of  deity,  the  fame  na- 
ture as  the  Father  ;  but  united  with  manhood,  and  ail- 
ing in  obedience  to  God  as  his  Son.  The  difciples  fav/ 
Chrifl  in  this  glory  ;  "  full  of  grace  and  truth  :"  The 
meflenger  of  the  infinite  love  of  Gcd,  the  reality  and 
liibftance  of  all  the  fliadows  of  the  Old  Teftament. 

The  Word  was  made  flefii  that  he  might  be  the 
mediator  between  God  and  men.  FoiTeffingthe  na- 
tures of  both  he  is  able  to  (land  between  them.  And 
in  difcharging  the  duties  of  his  mediatoriliip  he  difplays 
his  glory.  It  will  be  fhown  as  we  proceed,  that,  his 
glory  is  feen, 

I.  In  his  perfon  and  official  character  ; 

II.  In  his  humiliation  ; 
HI.  In  his  exaltation. 

I.  The  glory  of  Chrifl  is  feen  in  his  perfon  and 
efficial  chara£ler. 

In  any  office,  to  appear  truly  dignified  requires  a 
capacity,  and  difpofition,  fuited  to  the  fervices  w'hich 
are  to  be  performed.    -  With  thefe  qualifications,  the 
,  more  elevated  the  ftation,  and  the  more  difficult  the  du- 
ties of  it,  the  greater  honoris  acquired. 

To 


12^  rhe  Glory  of  Chr'ijl  Ser.  VIIL 

To  be  the  mediator  between  God  and  fmful  men^, 
J3  to  fill  the  mofl  exalted  office  ever  beftowed  on  any  be- 
ing ;  an  office,  for  which  the  Word  made  flefli,  and 
only  he,  is  qualified.  In  the  union  of  his  two  natures 
he  pofTefies  all  the  dignity  of  chara^er,  and  capacity  to 
obey  and  fuffer,  which"  are  needful  in  the  fnrety  for  man- 
kind to  recover  them  to  the  favor  of  God,  And  his 
regard  to  hoiinefs  and  the  laws  of  Jehovah,  together 
with  his  love  to  men,  made  him  willing  to  obey  and  die 
for  them  ;  that  his  Father  fliould  be  honored  in  their 
falvation. 

His  being  God  agrees  whh  his  being  invefled  with 
divine  prerogatives,  to  difplay  the  harmony  of  truth, 
righteoufnefs  and  grace,  in  God's  fliowing  mercy  to 
men.  His  being  man  prepared  him  to  yield  the  obedi- 
ence required  of  mankind,  and  to  atone  for  their  fins 
by  dying  for  them.  And  it  is  honorable  to  him.,  that  he 
becam.e  man  without  fin,  and  innocently  fuftained  the 
infirmities  of  human  nature. 

The  difpofition  of  his  heart  was  perfectly  fuited 
to  his  work.  Love  to  God,  and  delight  in  his  law,  u- 
nited  with  a  love  to  mankind,  that  was  ftronger  than 
death. 

In  this  union  and  harmony  of  perfedlions,  with 
his  hoiinefs  and  benevolence  of  heart,  he  is  fitted  to  be 
the  mediator  between  God  and  apoflate  creatures,  to 
life  the  expreffion  of  a  prophet,  he  is  the  fellow,  the 
equal,  of  the  Lord  of  hofis  :  and,  he  is  the  elder 
brother  of  mankind.  Thus  is  he  a  daysman  betwixt 
them,  that  as  Job  fpeaks,  might  lay  his  hand  on  them 
both. 

His  name  Chrill:  intimates  that  he  is  appointed  of 
God  to  his  office  ;  is  anointed  to  be  the  prophet,  prieft, 
and  king  of  men  :  all  which  offices  he  fuilains  as  me- 
diator. God  gave  him  commiffion  to  reveal  him  in 
the  world  ;  to  declare  the  v/ay  of  life,  to  make  atone- 
ment for  fin,  for  tliejnflification  of  mankind  by  faith  j 

and 


Ser.  VIII.  as  Mediator.  121 

and  to  rule  the  nations,  as  Lord  of  Providence,  and 
head  over  all  things  to  the  church.  He  had  power  to 
lay  down  his  life,  and  power  to  take  it  again  ;  and  this 
coinmg;jidment  he  received  of  his  Father.  On  rifmg 
from  the  dead,-  all  power  in  heaven  and  in  earth  was 
given  to  him,  and  all  judgment,  to  detcrrnine  the  ev- 
erlafling  condition  of  men  ;  that  all  flionld  honour  the 
Son,  as  they  honour  the  Father.  Such  is  Chrift-s  glo- 
rious office  as  mediator,  and  fuch  his  perfeft  fitnefs  to 
fuftain  it,  and  be  honoured  in  mediating  between  God 
and  meni 

II.  The  glory  of  Chrifl  is  to  be  fcen  in  his  hu= 
miliation. 

The  Word  in  becoming  flelli  veiled  the  glory  of 
his  deity  under  the  infirmities  of  m^mliood.  This  was 
neceffary  to  his  performing  the  works  of  his  mediation. 
But  his  aftonifliing  condefcenfion  did  not  incapacitate 
him  to  make  continual  manifeftations  of  excellence.  It 
was  worthy  the  dignified  character  of  Chrift,  an  amia- 
ble expreffion  of  his  benevolence,  to  prefent  to  the 
church,  an  example  of  the  perfection  of  obedience 
and  good  condu6^,  for  the  imitation  of  his  difciples  ; 
and  to  accompany  this  practice  of  human  virtue  and 
religion  with  frequent  emanations  of  divine  power. 

The  two  great  commands,  which  exprefs  the  fura 
of  duty,  taught  in  the  law  and  the  prophets,  are  love 
to  God  with  all  the  heart,  and  love  to  your  neighbour 
as  to  yourfelf.  Both  thefe  commands  Chrifl  fully  obey- 
ed. He  uniformly  acknowledged,  and  Honoured,  his 
Father.  Obedience  was  his  delight  :  the  lav/  requir- 
ing it  was  in  his  heart  ;  and  his  meat,  and  drink,  were 
to  do  the  will  of  him  that  fent  him,  and  to  finifh  his 
work. 

The  fame  heart,  that  loves  God,  loves  alio  mati- 
kind.  It  was  fo  in  Chrifl.  "  God  fo  loved  the  world 
that  he  gave  his  only  begotten  Son,  that  whofoever 
believeth  on  him  fliould  not  perifli  but  have  everlafting 
life/*     And  Chrill  fo  loved  it,  that  he  willingly   laid 

O  down 


1 2%  The  Glor^  of  Chnji  Ser.  VIIL 

down  his  life  in  obedience  to  his  Fattier,  that  men  might 
!ive  in  bclieviug  on  him.  His  afFe£lioris,  and  duty,  fo 
harmonized,  as  to  make  him  acquiefce  in  his  Father's 
will,  though  it  was  to  drink  the  bitter  cup  of  death. 

The  actions  of  his  life  were  alfo  fall  of  kindnefs, 
fcle  went  about  doing  good.  While  he  taught  the  way 
<of  falvation,  he  performed  maiiy  works  of  benevolence 
on  the  bodies  of  men.  Zeal  for  the  honor  of  God, 
and  love   tcr  mankind,  animated  him  through  all  his 

life- 

He  was  exacl  to  fulfil  all  the  precepts  of  the  ditine 

law,  of  both  morality  and  religion,  that  he  might  hon- 
or God,  and  by  his  example  as  well  as  preaching,  teacli 
mankiild  to  be  holy.  When  John  objefted,  that  he 
Was  not  worthy  to'  baptize  Chrift,  Chrift  replied — 
''  Suffer  it  to  be  fo  now,  for  thus  it  becometh  us  to 
fulfil  all  righteoufnefs.'*  Alike  perfeft  was  his  whole- 
life,  in  keeping  the  commands  of  God. 

The  devil,  with  all  his  infernal  cunning,  aided  by 
the  oppofition,  and  frauds,  of  wicked  men,  could  not 
betray  him  into  any  commifiion  of  fin,  or  negled  of 
duty.  Through  all  difficulties  he  went  fo  zealoully,  and 
uprightly,  forward  in  his  work,  that  when  arraigned, 
that  he  fliould  be  condemned,  the  devil  had  nothing  in 
him  which  was  fin  ;  for  in  all  his  life  he  had  done  no 
iniquity,  and  no  guile  had  been  found  in  his  mouth.-^^- 
Even  Pilate,  who  condemned  him  to  be  crucified,  bore 
teflimony  to  his  innocence  ;  and  Herod,  to  whom  alfo 
Chriil  was  fent,  found  no  fault  in  him.     But, 

He  was  not  merely  innocent  ;  he  was  an  example 
of  whatever  is  good.  Such  were  his  humility,  conde- 
fcenfion  and  patience,  that  with  evident  propriety  he 
invited  his  difciples,  and  mankind,  to  learn  of  him  ; 
for  he  was  meek  and  lowly  in  heart.  In  the  fevered 
trial  which  he  endured,  he  preferved  his  mildnefs  and 
compofure.  *'  He  was  oppreffcd  and  he  was  affliftedy 
yet  he  opened  not  his  mouth.**  "  When  he  was  re- 
viled he  reviled  not  again,  when  he  fuffered  he  threat- 
ened 


-Ser.  VIIL  m  Mediator.  12% 


ji 


ened  not,  but  committed  himfeif  to  him  that  judgcth 
righteoully/*  And  in  his  love  to  his  enemies,  and  rea- 
dinefs  to  forgive,  he  prayed  on  the  .crofs,  "  Father 
forgive  them  for  they  know  not  what  they  ^o.^^ 

By  fuch  holy,  benevolent  and  amiable  condufl, 
Chrift  honored  himfeif  in  the  chara^er  of  man.  His 
miracles,  at  the  fame  time,"  proved  that  he  was  fent 
from  heaven,  and  was  the  Son  of  God.  On  his  chang- 
ing water  into  wine,  it  is  remarked,  **  This  beginning 
of  miracles  did  Jefus,  and  manifefted  forth  his  glory/' 
His  miracles  were  more  than  that  they  ftiould  be  all  re- 
corded in  the  hiftory  of  his  life,  and  they  all  uttered 
the  fame  language,  and  all  afcribed  to  him  like  praife» 
They  juftified  him,  in  calling  God  liis  Father  ;  for  they 
were  a  foundation  for  his  appealing  to  the  works  of  his 
Father,  which  he  did,  as  evidence,  that  the  Father  was 
in  him,  and  he  in  the  Father. 

God  alfo  owned  him  by  a  voice  from  heaven.— 
One  inflance  of  it  was  on  his  coming  up  from  the  wa- 
ter, after  his  baptifm.  The  heavens  opened,  and  he 
faw  the  Spirit  of  God,  defcending  like  a  dove,  and 
lighting  on  him.  And,  lo,  a  voice  from  heaven,  fay- 
ing. This  is  my  beloved  Son,  in  whom  I  am  well  pleaf- 
ed.'*  A  like  voice  was  agiain  heard  on  the  mount  of 
his  transfiguration,  and  was  attended  with  other  cir- 
cumftances  glorious  to  Chrift.  Mofes,  by  whom  God 
gave  his  law  to  Ifrael,  and  Elias  a  chief  perfon  of  the 
prophets,  appeared  to  him  ;  he  was  himfeif  transfigur- 
ed ;**  "  his  face  did  fliine  as  the  fun,  and  his  raiment 
"Was  white  as  the  light.'*  On  another  occafion  he  pray- 
ed, "  Father  glorify  thy  name.'*  "  Then  there  came 
a  voice  from  heaven  :**  the  people  faid  it  thundered, 
but  the  words  uttered  were,  "  I  have  both  glorified  it, 
and  will  glorify  it  again.*' 

The  lowed  abafement  which  Chrift  endured  was 
his  death  :  but  even  then,  circumftances  of  glory  at- 
tended him.  Not  only  did  the  wicked  judge,  who 
gave  the  order  for  his  crucifixion,  acknowledge  his  in- 
nocence J 


i  24      •  The  Glory  of  Chri/l  Ser.  VIII. 

nocence  ;  but  God  himfelf  interpofed,  ^nd  the  frame  of 
nature  owned  the  importance  of  the  event.  The  vail 
of  the  temple,  v/hich  from  the  time  it  was  built  had 
covered  the  place  of  God's  prefence,  was  rent  from  top 
to  bottom  ;  the  fun,  at  noon  day,  ceafed  to  ihine,  and 
for  three  hours  darknefs  was  over  all  the  land.  The 
earth  quaked,  when  he  expired^  the  rocks  rent,  the 
graves  v/ere  opened  ;  and  many  bodies  of  the  faints 
who  flept  arofe,tand  came*  out  of  their  graves  after 
Chrilt's  refurredion.  At  thefe  things  the  Centurion, 
and  they  that  were  with  him  watching  Jefus,  were  fill- 
ed with  fear  and  faid,  truly  this  was  the  Son  of  God. 
"  Certainly  this  was  a  righteous  man.'*  And  all  the 
people  that  came  together  to  that  fight,  beholding  the 
things  which  were  done,'  fmote  their  breafts  and  return- 
ed."     It  follows  to  be  obferved, 

III.  The  glory  of  Chrifl:  is  to  be  feen  in  his  exal- 
tation. 

In  his  refurrection,  which  was  the  third  day  after 
his  death,  and  in  his  afcenfion  to  heaven  which  foon 
followed,  his  glory  began  to  fliine  with  luflre.  And 
It  will  more  and  more  brighten,  till  the  works  of  his 
mediation  fhall  be  finiihed. 

I.  Christ  appears  glorious  in  rifmg  from  'the 
dead,  afcen ding  to  ^  heaven,  and  lifting  on  the  right 
hand  of  God. 

After  fuffering  an  ignominious,  as  well  as  cruel 
death,  under  a  falfe  im.putation  of  fm,  it  was  honora- 
ble to  Chriil  to  rife  from  the  dead.  His  refurre^iion 
proved  the  truth  of  what  he  had  faid,  that  he  laid  dov/n 
his  life  for  the  flieep  ;  and  laid  it  down  of  himfelf,  that 
he  had  pov/er  to  lay  it  dov/n,  and  power  to  take  it  a- 
gain.  (John  x.  16,  18.)  At  in  himfelf  he  had  no 
iin,  and  his  death  atoned  for  the  fms  of  mankind,  the 
law  no  longer  requii  ed  his  blood.  "God  raifed  him 
up,  having  loofed  the  pains  of  death,  becaufe  it  was 
i)ot  poflible  that  he  fliould  be  holden  of  it,  (A(fts  ii, 
24.) 

WiiATEVfR 


5iiR.  YIII.  as.  Mediator,  125 

Whatever  imputation  of  guilt,  he.  was  under 
m  his  death,  was  removed  in  his  refurreiStion.  The 
falfe  accufations  of  his  enemies  were  contradicted,  by 
the  demonflration  of  his  innocence  and  holinefs.  And 
all  the  fufierings,  to  which  he  had  made  himfelf  liable 
.as  the  furety  for  men,  were  finiflied.  His  rifmg  from 
the  grave  was  a  triumph  over  fm  and  death.  The  juft- 
ification,  refurredlion  and  falvation  of  all  that  believe 
in  him,  were  declared  by  it.  He  is  the  refurreClion 
and  the  life,  the  firft  fruits  of  them  that  flept  ;  who 
was  delivered  for  our  offences  and  was  raifed  again  for 
our  juflification. 

The  declaration,  which  was  made  in  his  rifmg 
from  the  deadj  was  confirmed  by,  his  afcending  to  hea- 
ven. The  Father  owned  him  for  his^Son,  and  fulfilled 
to  him  the  covenant  of  redemption,  in  virtue  of  which 
Chrift  had  come  into  the  world.  As  he.  vi'as  declared 
to  be  the  Son  of  God  with  power,  according  to  the 
Spirit  of  holinefs,  by  the  refurreftion  from  the  dead  ; 
fo  God  highly  exalted  him,  when  he  fet  him  at  his  own 
right  hand  in  the  heavenly  places,  "  He  overcame 
?.nd  fat  down  with  his  Father  on  his  throne  ;  being 
made  fo  much  better  than  the  angels  as  he  hath  by  in- 
heritance obtained  a  more  cKcellent  name  than  they." 
His  dignity,  and  glory,  are  "  far  above  all  principality 
and  power,  might  and  dominion,  and  every  name  that 
is  named,  not  only  in  this  world,  but  aifo  in  that  which 
is  to  come. .  God  hath  put  all  things  under  his  feet, 
and  given  him  to  be  head  over  ail  to  the  church.'*  His 
name  is  above  every  name,  that  at  the  nair.e  of  Jefus 
every  knee  fliould  bow,  of  things  in  heaven,  in  earth 
and  under  the  earth  ;  and  that  every  tongue  fhould 
confefs,  that  Jefas  Chrift  is  Lord,  to  the  glory  of 
God  the  Father."  Thus  he,  who  was  made  for  a  lit- 
tle time,  lower  than  the  angels,  is  crowned  with  glory 
and  honor,  and  fet  over  the  works  of  God. 

2.  Christ  appears  glorious  as  reigning  on  the 

throne 


126'  The  Glory  of  Chrijt  Ser.  VIIL 

throne   6f  Zion   and  judging   the  world  at  the   laft 
day. 

His  kingly  authority  is  abfolute  and  almighty.— 
Angels  are  his  miniilers  ;  devils  are  prifoners  held  in 
chains.  His  government  particularly  refpefts  mankind 
and  his  church.  He  effectually  defends  his  caufe,  and 
will  prefcrve  the  church  to  the  end  of  the  world.  His 
reign  will  continue  till  all  his  enemies  fliall  become  Jiis 
foot-flool,  in  being  totally  fubdued  under  him,  and 
made  inflrnments  of  exalting  his  kingdom. 

All  nations,  and  all  events  in  the  natural  world, 
are  under  his  controul.  He  regulates  feafons  and  ages 
according  'lo  his  pleafure,  and  makes  all  things  fubfer- 
vient  to  the  glory  of  his  reign.  After  giving  mankind 
opportunity  fully  to  ihpw  their  depravity,  the  power  of 
iin,  and  the  folly  of  human  wifdom,  he  will  manifefl 
dearly  the  v/ifdonn  of  God  and  the  efficacy  of  his  own 
grace,  in  recovering  them  from  their  ignorance  and 
wickednefs,  to  virtue  and  happinefs.  And  in  the  char= 
a^er  of  the  prince  of  peace,  he  will  reign  a  thoufand 
years  on  the  earth.  His  faints  will  reign  with  him,  and 
his  church  be  glorious  as  the  bride,  the  Lamb's  wife, 
the  day  of  whofe  marriage  fhall  be  come. 

After  the  end  of  the  thoufand  years,  the  dev- 
il will  be  again  loofed  for  a  little  time,  and  mankind  a- 
gain  be  left  to  exhibit  their  character  of  depravity  and 
wretchednefs.  Wickednefs  with  all  its  evils  will  qiiick- 
ly  prevail,  and  greatly  abound  in  the  earth.  But  fud- 
denly  Chrift  will  put  an  end  to  both  the  glorying  of 
iin,  and  the  probation  of  mankind,  by  coming  to  judg- 
ment. 

Attended  with  his  hoRs  of  angels,  he  will  de- 
fcend  to  our  world  with  pomp  and  great  glory.  The 
dead  will  be  raifed,  and  the  living  be  changed  ;  thqfe, 
interefted  in  his  redemption,  will  put  on  the  likenefs  of 
his  glorified  body  ;  and  feparated  by  the  minillry  of 
angels,  from  the  wielded,  will  be  placed  on  his  right 

hand  ^ 


S£R.  Vlli.  (is  Mediator.  1-27 

hand  ;  while  tlie  vviciced  fhall  be  made  to  fland  on  his 
left.  The  books  will  then  be  opened  ;  which  will 
fhow  the  righteoufnefs  of  his  proceeding,  in  giving  to 
every  man  according  to  his  works,  and  inviting  to  eter- 
nal life  all  that  fiiall  have  believed  on  iiira  while  in  the 
prefent  world.  Every  child  of  God  wilt  be  found  to' 
have  been  fan£lified  by  the  Spirit,  as  well  as  juftificd 
by  faith  ;  and  to  have  wrought  the  good  works,  which 
are  the  neceilkry  witnelTes  of  a  title  to  glory.  On  the 
other  hand. 

The  wotks  of  the  wicked  will  prove  their  oppo-; 
fition  to  God  and  holinefs  ;  their  wilful  refufal  of 
Chrift,  if  he  fhall  have  been  offered  to  them  ;  and 
their  worthinefs  to  be  punilhed  with  everlafling  death. 
Thus,  in  judging  the  different  chatafters  of  mankind, 
Chrifl  will  be  glorious  in  his  exhibition  of  the  perfeft- 
ions  of  God,  declaring  his  truth,  honouring  his  juft- 
ice  and  holy  law,  and  difplaying  his  grace.  He  will 
be  glorious  in  the  total  difappointraent,  and  confufion, 
of  the  devil  and  all  his  adherents  ;  and  the  falvation  of 
fucha  number  of  "mankind,  as  will  moftftrongly  declare 
the  love  of  God,  and  afcribe  the  higheft  honor  to  their 
redeemer„ 

3.  Christ  will  appear  glorious  in  his  delivering 
up  the  kingdom  to  God  the  Father. 

To  receive  an  office  of  dignity  is  honorable  ;  but 
to  refign  it,  after  all  the  purpofes  for  which  it  was  con- 
ferred arc  anfv/ered,  is  a  greater  honor.  Chrift  re- 
ceived his  mediatorial  kingdom  in  truil ;  and  when  he 
fhall  have  finiflied  God*s  defign  in  giving  it  to  him,  he 
will  deliver  it  up  to  the  Father.  His  judging  the  world 
at  the  lad  day  will  be  the  laft  cxercife  of  his  mediatori- 
al anthority.  His  enemies  will  then  be  all  put  under 
his  feet ;  and  the  more  numerous,  fubtil,  and  power- 
ful, they  are,  the  more  will  he  be  exalted  in  triumph 
over  them. 

His  redeemed,  being  adjudged  to  eternal  life, 
will  enjoy  it  as  their  everlafling   inheritance,  with   no\ 

further 


12  8  The  Glory  of  Chrlfi  Se  R.  VHi; 

further  need  of  his  interceding  for  them,  or  afting  as 
mediator  between  them  and  God.  'His  public  declara- 
■tion  to  them,  from  ^his  throne  of  judgment,  "  Come 
ye  bleffed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world,'*  will  eters 
nally  fecure  them  in  the  happinefs  and  glory  of  heaven- 
There,  like  the  holy  angels,  they  will  have  free  accef. 
to  God  their  heavenly  Father,  and  behold  him  face  to 
face.  After  raifmg  his  redeemed  to  this  exalted  and 
permanent  felicity,  it  will  be  honorable  to  Chrift  to  re- 
fign  hk  mediatorial  kingdom. 

-  A  CIRCUMSTANCE  of  high  importance  will  be, 
that  all,  whom  God  has  given  to  Chrifl,  and  predefti- 
nated  to  eternal  life,  will  be  faved.  And  they  will  be 
exactly  the  number  neceffary  to  give  the  brightefl  view 
cf  the  love  of  God,  and  moll:  forcibly  reprefent  the 
efficacy  of  the  blood  of  Chrift,  and  the  truth  of  his' 
bruifmg  the  ferpent's  head. 

The  more  God  is  glorified  in  the  manifeftation  of 
all  his  perfe«^ions,  the  more  is  the  devil  difappointed, 
confounded  and  deftroyed.  God  eternally  knew  how 
to  manifell  his  own  glory.  ^  In  covenanting  with  Chrift 
to  fave  mankind,  and  giving  to  him  as  his  redeemed,  as 
many  as  his  wildom  and  love  determined  to  fave,  he 
had  in  viev/  all  his  perfedions,  and  the  moft  honorable 
difplay  of  his  own  name.  He  is  always  of  one.  mind, 
and  the  counfels  of  the  Son  are  the  fame  as  of  the 
Father.  Thefe  in  the  iftue  will  be  perfectly  accompliih- 
ed.  The  love  of  God  will  be  fatisfied  ;  the  death  of 
Chrift  will  produce  the  moft  illuftrious  eftefts  :  and  the 
foundation  will  be  laid  for  the  m.oft  complete  felicity  of 
all  good  beings ;  in  beholding  God  in  the  brighteft 
hiftre  of  his  glory.  No  enemy  fliall  remain  unfubdu- 
ed,  or  without  being  placed  under  the  feet  of  Chrift, 
to  add  to  his  exaltation  ;  no  circumftance  fliall  be  found 
to  diminifii  the  glory  of  God  or  Chrift  ;  but  all  things 
in  heaven  and  in  hell  fliall  unite  to  afcribe  wifdom,  and 
power,  and  glory,  to  the  Father  and  the  Son,  forever 

and     ■ 


Ser.  VIII.  as  Mediator,  129 

and  ever.  "  Then'cometh  the  end  when  he  diall. 
have  delivered  up  the  IcingdoiTi  to  God,  e\'en  the  Fath- 
er,- when  he  fhall  have  put  down,  all  rule,  and  author- 
ity, and  power.  For  he  mud  reign  till  he  hath  put  all . 
things  under  his  feet.  And  when  all  things  lliall  be 
iiibdued  tinto  him,  then  iliall  the  Son  alfo  "himfelf  be 
fubjeft  unto  him,  that  put  all  things  under  hkn,  that 
God  may  be  all  in  all."  .  r  ■  ; 

In  the  imperfeft  review  which  has  nowbeeti  takeit 
of  Chrifl:  in  the  office  of  mediator,  he  ap|3€ars  in  ami- 
iil)le  and  majeftic  glory.  How  aflonifliing  isthe  conde- 
fcenfion  of  the  word  in  being  made  flcfli  ?  .how  defire- 
able  the  example  of  virtue  and  holinefs  exhibited  in  the 
life  of  Chrifl  ?  Love  to  God,  love  to  jnen,  humility, 
and  obedience  to  his  Father,  invite  our  imitation  ;  and 
powerfully  perfuade  us  to  walk  after  him  in  the  way  of 
life.  His  love,  and  obedience  were  even  to  the  vol- 
untary laying  down  of  his  \lf€,  "When,  in  the  near' 
profpeft  of  the  awful  fufferings  of  the  terrifying  con.- 
fii(^,  he  prayed,  that  if  it  Were  poffible  the  cup  might 
pafs  from  him,  he  reOgned  himfelf  to  the  fovereign  dif- 
pofal  of  God  and  faid,-  "  Father,  not  my  will,  but: 
thine,  be  done."  In  heaven  he  appears  in  more  majef-- 
tic  glory.  Though  equally  mindful  of  his  redeem.ed,' 
interceding  for  them,  in  the  prefenceof  God,  And  in 
the  completion  of  the  work  of  his  mediatorial  kingdom, 
It  the  day  of  judgment,  and  delivering  the  kingdom  to 
'.he  Father,  of  whom  he  received  it,  the  manifcftation 
of  his  glory  will  be  finiflied  j  and  in  all  rcfpecls  it  will 
be  perfeft. 

The  glory  of  Chrifl  teaches  fcvera-i  inilruftive 
truths. 

I.  To  own  him  iti  the  world  is  a  tribute  of  refped 
due  to  his  glory. 

A  CONDITION,  onw/hich  he  promifes  to  own  man- 
kind in  the  prefence  of  the  holy  angels  and  of  his  Fa- 
ther, is,  tliat  they  own  him  before  m^en.  What  con- 
dition .can  be  more  reafonable  ?  The  glory  of  Chrill 

R  makes 


130  the  Glory  of  Chryi  Ser.  VIIL 

makes  him  worthy  to  be  acknowledged  before  all  de- 
I'eriptions  of  creatures.  They,  who  know  him,  and 
have  right  views  of  his  glory,  will  not  be  afliamed  to 
confefs  him  and  place  confidence  in  him,  though  wick- 
ed men  and  devils  fliould  hear.  Even  fliould  the  own* 
ing  of  Chrifl:  expofe  to  the  mod  malignant  rage  of  his 
enemies,  they  can  do  no  more  than  kill  the  body  ;  but 
he  can  kill,  and  deRroy,  both  body  and  foul  in  hell ; 
and  he  can  fave  from  deftru£tion.  The  goodnefs  of  his 
difpofition,  the  eminence  of  his  character,  the  great- 
nefs  of  hrs  power,  and  his  final  triumph  over  his  ene- 
mies in  the  falvation  of  all  who  trull  in  him,  invite  to 
own  him  in  the  world,  in  the  hope  of  being  owned  of 
him  in  the  kingdom  of  his  glory.  To  be  aihamed  of 
him,  in  a  fmful  and  adulterous  generation,  is  to  manr- 
fell,  fuch  depravity  and  bafenefs  of  Spirit,  as  to  be  un- 
ivorthy  of  a  place  among  his  difciples.  And  juflly  will 
he  in  heaven  be  afliamed  of  all  thofe  who  are  afliamed 
of  him  on  earth. 

2.  To  be  truly  honorable  in  any  fliation,  it  miift 
be  filled  with  capacity  and  fidelity.  There  is  no  high- 
er flation,  in  which  even  the  Son  of  God  could  be 
placed,  than  that  of  mediator  between  God  and  man- 
kind ;  and  his  glory  in  it,  is  reflefted  from  his  ability 
as  God  man,  and  his  difpofition,  manifefted  in  the  per- 
formance of  all  the  duties  of  his  arduous  undertaking. 
To  be  a  chriilian,  a  difciple  of  Chrift,  is  honorable  j 
but  to  be  worthy  of  the  refpeft  which  is  due  to  the 
name,  you  muft  have  the  mind  of  Jefus,  and  imitate 
his  example.  His  miniflers  aft  in  a  higher  itation  than 
ordinary  difciples,  and  to  be  truly  refpeftable  mud  pof- 
fefs  proportional  knowledge,  prudence  and  zeal,  in  per- 
forming their  Lords  work. 

Whatever  be  your  condition  or  official  dignity, 
you  muft  relleft  honor  on  your  Itarion  to  have  it  do 
honor  to  you,  I.et  your  undertakings  fuit  your  capac- 
ity, and  after  the  example  of  our  blefied  Lord,  per- 
form duty  Vi^ith  fidelity,  and  you  will  be  honored. 

■    3'  The 


i3er.  VIIL  as  Mediator.  131 

3.  The  amiable  virtues  of  Chrift's  humiliation 
ftrongly  invite  to  imitate  him  in  love,  meeknefs,  con- 
defcenfion,  obedience  to  God  and  the  performance  of 
good  works.  After  beholding  the  life  of  Jefus  who 
will  be  afraid  of  being  dilhonored  by  the  practice  of 
true  humility,  love,  and  confcicncious  obedience  ?  To 
glory  in  the  haughtinefs  of  pride,  and  to  be  aftiamed 
to  praftife  meeknefs  and  condefcenfion,  and  to  forgive 
affronts,  is  to*  be  unworthy  to  be  called  chriftians. 

4.  You  lliould  fludy  ,and  contemplate  the  glory 
of  Chrift,  that  you  may  believe  in  him,  and  increafe 
your  faithc 

After  viewing  his  life  on  earthy  look  to  him  in 
Jieaveri  ;  fee  him  fitting  on  the  right  hand  of  God  ; 
behold  him  coming  to  judgment,  and  after  the  comple- 
tion of  his  work  of  mediation,  delivering  up  the  king- 
dom to  the  Father.^  Look  at  him  again,  view,  and  re- 
view his  glory  5  and  be  not  faithlefs,  but  believing.—- 
In  fine, 

5.  Yov  fhould  keep  your  eye  fixed  on  Chrifl:, 
that  you  may  imitate  him  in  a  cheerful  enduring  of  tri- 
als,  and  be  uniform  and  zealous  in  obedience  unto  the 
end  of  life.  "  Looking  to  Jefus  tli^  author  and  finifli- 
cr  of  your  faith  ;  who,  for  the  joy  that  was  fet  before 
him,  endured  the  crofs,  defpifmg  the  fliarne,  and  is  fet 
down  at  the  right  hand  of  the  throne  of  God."  (Heb. 
xli.  2.)  O  the  blelTednefs  of  being  with  him,  where 
he  is,  to  behold  his  glory,  which  the  Father  hath  giv- 
en him.     (John  xvii,  24.)     Amen, 


SERMO;^ 


9.        / 


SERMON-   IX. 


d  N     k  H  G  E  H  1l  R. 


i<;ii?i!)  thee,  except  a  Inari  be  born  ofwater  arid  of  the  Bpir^^ 
it^  he  caMot  enter  into  the  kiftgdoiH  of  Gdd. 

J.  HE  doftrine  of  regctiefation  k  oi 
the  higlieft  importance  :  Of  that  religion  which  Chrift: 
has  taught,  it  lies  at  the  vei*y  foundation  ;  infomuch 
that  all  our  prctenfions  to  this  religion,  ©r  expeclations 
of  the  faviiig  bleilings  of  it,  are  vain,  without  an  ex- 
perimental acquaintance  with  this  fundamental  doftrine* 
That  all  unregcnerate  perfons  will  be  excluded  froivi 
thofe  fpiritual  and  everlafting  enjoyments  which  are 
the  fruits  of  the  Redeeftiet's-  purchafe,  is  evident  from 
the  whole  tenor  of  fcripture  ;  but  this  is  no  where  ex- 
pteiTed  in  more  full  and  decided  terms,  than  b  j  our  Lord 
himfelf,  in  his  difconrfe  withNicodemus,  of '  whieh  our 
text  is  a  part. 

This  eminent  Jew,  if  we  may  judge  from  the 
circumftances  of  his  application  and  the  manner  .of  his 
addrefs  to  our  Saviour,  was  not  only  convinced  of  the 
divine  auihority  with  which  he  was  cloathed,,;  but  was 
defirous  of  being  informed  of  the  nature  of  that  reli- 
gion which  he  came  to  reveal. 

"  There  was  a  man  of  the  Pharifees  named 
Nicodemus,  a  ruler  of  the  Jews  :  the  fam.e  came  to 

Jefus 


Ser.  IJC.  On  Reg-enerafion. 

Jefus  by  night,  and  faid  unto  him,  Rabbi,  \vc  Icnow 
that  thou  art  a  teacher  come  from  God  ;  for  no  man 
can  do  thefe  miracles  which  thou  doeft:  except  God  b(r 
with  him." 

Whether  this  refpeftful  addrefs,  flowed  from  a 
real  conviftionof  Chrilt's  dirinc  charaftcr  and  miilion  ; 
or  whether  he  only  meant  thus  gracefully  to  introduce 
himfelf,  is  not  certain.  Be  that  as  it  may,  our  blcfTcd 
Lord  takes  the  opportunely  to  inilruft  thi:i  man  in  a  mat- 
ter of  the  higheft  concern,  not  to  him  only,  but  to  all 
others.  He  begins  with  the  fcllowiug  moft  folemn  and 
cmphaiical  declaration,  "  Jefus, faid  unto  him,  verily, 
verify,  I  fay  unto  thee,  except  a  man  be  born  again  he 
cannot  fee  the  kingdom  of  God.'*  q.  d.  You  profcfs 
to  own  me  as  a  teacher  come  from  God  :  aiid  that  the 
miraculous  works  done  by  mc,  ail-brd  demonftrable  ev- 
idence of  this  :  you  fay  right ;  your  conclufion  is  JufI:. 
I  am  indeed  that  great  prophet  whom  the  Fathet  iiath 
fent  into  the  world  to  inftrucl  mankind  in  things  of  in- 
finite moment  :  As  fuch  a  divine  infallible  teacher,  I 
do  now  in  the  moft  folemn  ma-ner  declare  to  you,  that 
except  a  man,  that  is,  any  o/ic,  be  he  who  he  may, 
male  or  female,  Jew  or  Gentile,  except  he  experience 
a  new  birth,  he  never  can  fee  the  kingdom  of  God. 
Nicodemus,  taking  the  v/ords  merely  according  to  tliei.v 
literal  fenfe,  exprelTes  his  fuj-'prize  at  our  Lord's  decla- 
ration :  "  How,  he  afks,  can  a  man  be  born  when  he 
13  old  ?  can  he  enter  the  fecond  tirae  into  his  mother's 
womb  and  be  born  ?"  Chrift,  to  let  him  know  that  he 
fpake  not  of  a  natural',  but  of  a  fupernatural,  fpiritu- 
al,  and  heavenly  birth*,  explains  himfelf  as  in  the  text. 
"  Verily,  verily,  I  fay  unto  thee,  except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God.'*  This  is  j^lainly  but  a  repetition  of 
the  former  affertion,  only  in  diiFerent  words  :  They 
both  have  precifely  the  fame  meaning  ;  the  latter  being 
only  explanatory  of  the  former  :  what  our  Saviour  had 
exprefTed  by  the  terms,  **  born  again."  He  here  calls, 

the 


i'j4  On  Regeneration.  Ser.  IX. 

the  being  born  of  water  and  of  the  Spirit.  The  regene- 
ration therefore  of  which  Chrift  fpeaks,  in  his  confer- 
ence with  Nicodemus  ;  and  which  he  declares  to  be  (o 
recelTary  a  qualification  for  the  kingdom  of  God,  con- 
fifts  in  being  "  born  of  water  and  of  the  Spirit." 

"  Jesus  anfwered,  verily,  verily,  I  fay  unto  thee, 
except  a  man  be  boni  of  watei-  and  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God." 

A  DECLARATION  like  this,  made  in  fo  folemn  a 
manner,  exprelTed  in  terms  fo  emphatical  and  peremp^ 
tory  ;  and  by  one  of  fuch  inconteilible  authority,  mufl 
certainly  claim  our  mod  ferious  regard. 

The  importance  of  tiie  words  before  us  appears 
not  only  from  thefe  circumflances  j  but  will  be  farther 
nianifefl  by  attending  more  particularly  to  their  facred 
and  interefting  meaning.  This  I  fhall  attempt  with  di- 
vine help  to  explain  and  illuitrate,  by  {hewing, 

I.  What  we  are  here  to  underftandby  the  king-, 
dom  of  God,  and  entering  into  that  kingdom. 

II.  What  is  the  import  of  the  phrafe,  "  born 
of  water  and  of  the  Spirit/'  and  defcribethe  change  it 
imports. 

III.  The  abfolute  neceiTity  of  fuch  a  change,  in  or- 
der to  an  admiffion  into  the  kingdom  of  God. 

I.  What  we  are  here  to  underftand  by  the  king- 
dom of  God,  and  entering  into  that  kingdom. 

The  phrafe  kingdom  of  God,  and  kingdom  of 
heaven,  which  are  fynonomous  terras,  very  frequently 
occurs  in  the  new  teilament.  It  means  in  general  the 
church  of  God,  including  the  conftitution,  laws  and 
privileges  of  it  ;  as  well  as  the  members  who  compofe 
it.  But  this  kingdom  fubfifis  under  two  diftinft  forms ; 
the  one  imperfect  and  preparatory  here  on  earth  ;  the 
other  complete  and  confummate  in  heaven.  Thefe 
have  both  the  fame  appellation,  kingdom  of  God  and 
kingdom  of  heayen,  on  account  of  the  divine  nature, 
origin  and  end  of  this  kingdom.  Thefe  two  different 
forms  or  dates  of  Clirilt's  church  are  diftinguiflied  by 

the 


3£R.  IX.  0?i  Regeneration.  1^5 

the  kingdom  of  grace  and  the  kingdom  of  glory ;  or  the 
prefent  gofpel  Hate  of  the  church  in  this  world,  and  it? 
future  glorious  and  triumphant  (late  in  heaven. 

In  the  numerous  places  ivhcre  we  meet  \vith  this 
phrafe,  kingdom  of  God  and  kingdon  of  heaven,  if 
fometimes  refers  to  the  one  and  fometimes  to  the  othei 
of  the  above  mentioned  ftates  of  the  church* 

Thus  when  John  Baptift  exhorted  the  people 
to  repent,  faying  the  kingdom  of  heaven  is  at  hand  ; 
he  plainly  means  that  the  gofpel  ftate  of  the  church  wa:> 
about  to  be  fet  up  in  the  world.  And  where  our  Lord 
compares  the  kingdom  of  heaven  to  a  grain  of  muftard 
feed  ;  to  a  net  call  into  the  fea,  which  gathered  of  all 
kinds  good  and  bad  ;  to  a  field  of  wheat  intermixt 
with  tares  ;  to  ten  virgins,  wife  and  fcolifii,  he.  it  is 
manifeft  he  has  reference  to  the  prefent  vifible  and  im- 
perfect ftate  of  his  church,  which  confifts  of  various 
and  oppofite  characters.  But  where  he  declares  ; 
"  Not  every  one  that  fiith  unto  me  Lord,  Lord,  fliall 
enter  into  the  kingdom  of  heaven  ;  where  he  allures  his 
difciples,  "  Except  their  righteoufnefs  exceed  the  right- 
coufnefs  of  the  Scribes  and  Pharifees,  they  fliall  in  no 
cafe  enter  that  kingdom  ;  and  where  the  apoflle  declares 
that  all  unholy  and  wicked  perfons  ihall  be  inevitably 
excluded  the  bleiTmgs  of  it  ;  in  thefe  and  other  fimi- 
lar  places  by  the  kingdom  of  God  is  meant  the  future 
glorious  and  happy  ftate  of  that  kingdom  or  heaven  it- 
felf. 

Now  a  little  attention  to  the  declaration  of  Chrifl 
in  our  text  will  convince  us  that  it  is  in  tliis  lafl  fenfc  the 
phrafe,  "  kingdom  of  God,"'  is  here  to  be  underflood. 
In  a  verfe  preceding,  lie  had  declared  to  Nicodemus 
that  "  except  a  man  be  born  again  he  cannot  fee  the 
kingdom  of  God.  Our  text  is  the  fame  declaration  re- 
peated, only  here  fome  of  the  expreffions  ai-e  varied  ; 
what  cur  Lord  had  termed,  "  born  again"  he  here  ex- 
preiTcs  by  being  "  born  of  water  and  the  Spirit*'  which 
are  terms  of  the  fame  import. 

This 


11^6  On  Regeneration,.  Sir;  IX » 

This  then  is  the  qualifieatioii  which  in  thiis  place 
is  made  an 'indifpenfable  terra  of  admiiTion  to  the  king- 
dom of  God.  But  perfons  may  be  admitted  to  this 
^cingdom  as  it  refpects  the  prcfentibrm  of  it,  who  are 
deftimte  of  this  qaalificalibn.  Baptilm  with  water  will 
conftitiite  perfons  regular  members  of  Chrifl/s  vifible 
Iiingdom  ;  but  fomething  more  is  certainly  implied  in 
regeneration  oir  being  born  of  water  and  the  Spirit  : 
this  latter  is  required  as  necelTary  to  enter  into  God's 
kingdom,  as  this  kingdom  is  here  to  be  underftood  ; 
therefoiTe  hj  this  phrale  we  mull  here  underftand,  the 
future  perfeft  (iate  of  the  church. 

This  will  be  farther  manifcfl  if  we  attend  to  the 
import  of  the  expreihon  "  entering  into  God*s  king- 
dom ;'*  this  was  expreffed  before*  by  ^'^  feeing*  that 
kingdom.  To  fee  fpiritual  objefts  in  the  fenfe  of  fcrip- 
ture  is  to  enjoy  tliem  ■;  therefore  to  fee  the  kingdom  of 
God  here  undoubtedly, means  an  adm.ifiion  to  the  com- 
plete enjoyment  of  the  fpiritual  and  everlafting  bleflings 
of  it  in  the  future  world. 

According  to.  our  Lord's  pofitive  and  repeated 
afTertion  no  one  can  be  ailmitted  to  this,  except  he  is 
born  of  water  and  the  Spirit. 

What  this  means  will  be  feen  under  the  next- 
head  of  difcourfe  ;  where  we  are  to  (hew, 

.2.  What  is  the  true  fignification  of  the  expref- 
flons  "  born  of  water  and  the  fpirit,  and  delcribe  the 
change  which  they  import. 

Some  fuppofe  that  here  is  an  allufion  to  the  ap- 
plication of  water  in  baptifm,  and  hence  have  contend^ 
cd  that  baptifm  is  the  regeneration  required. 

But  that  more  is  intended  than  the  mere  wafliing 
or  fprinkling  with  water  in  that  ordinance,  is  clearly  ev- 
ident :  for  the  exprefhons  are  "  born  of  water  ^«,j/ of  the 
Spirit."  Now  if  it  fliould  be  admitted  that  the  former 
expreifTion  denotes  baptifm  ;  yet  by  the  latter  fomething 
more  is  required  as  a  qualification  for  the  kingdom  of 
God,  in  the  fenfe  in  which  tliis  kingdom,  is  here  to  be 

taken. 


Ser.  IX i  On  RegenerafioJt^  lyj 

taken,  viz.  the  being  "  born  of  the  Spirit.*'  But  to 
be  born  of  water  underftanding  by  this  baptifm,  and  to 
be  born  of  the  Spirit,  are  things  di(lin«5l  in  their  nature^ 
and  may  be  feparated  in  the  fubjects. 

ManYj  who  have  been  baptized,  were  yet  never 
born  of  the  Spirit :  and  on  the  other  hand  there  doubt- 
lefs  have  been  thole  who  have  experienced  the  regene- 
rating influences  of  the  divine  Spirit  who  were  yet  nev- 
er the  fubjeds  of  water  baptifm.  It  is  obvious  there- 
fore that  more  is  here  imphed. 

Perhaps  our  Saviour  doth  not  allude  at  all  to 
that  rite,  but  by  the  tvt'O  claufes  intends  to  exprefs,  as 
Dr.  Doddridge  thinks,  one  idea,  viz.  the  "  purifying 
influences  of  the  Spirit,  cleanfing  the  mind,  as  water 
doth  the  body  :  as  elfewhere  to  be  baptized  with  the 
Holy  Ghofl  and  fire,  figniiles  to  be  baptized  by  the 
Spirit  operating  like  fire.'*  But  if  water  baptifm  is 
here  intended  or  alluded  to,  in  the  firft  claufe,  then  the 
following  paraphrafe  on  the  paiiage  by  the  above  named 
author  appeai-s  juft  and  natural.  "  Whofoever  would 
become  a  regular  member  of  the  kingdom  of  God 
mufl:  not  only  be  baptized,  but  as  ever  he  defires  to 
fhare  in  its  fpiritual  and  eternal  bleiiings,  mufl  experi- 
ence the  renewing  and  fan^^ifying  influences  of  the 
Holy  Spirit  on  his  foul,  to  cleanfe  it  from  the  power 
of  corruption  and  to  animate  and  quicken  it  to  a  fpirit- 
ual and  divine  hfe."* 

Without  fuch  a  work  of  the  divine  Spirit  on 
the  heart  no  one  can  be  faid,  in  the  fenfe  of  the  text, 
to  be  "  born  of  the  S^pirit."  This  phrafe  in  (hort  de- 
notes that  moral  change  of  the  temper  and  charafter  of 
perfons  by  which  they  are  freed  from  the  defilements 
of  their  natural  condition  ;  delivered  from  a  ftate  of 
condemnation  ;  have  God's  image  and  nature  refliored 
and  of  confequence  become  the  objefe  of  his  fpecial 
love.  Such  a  change  is  every  where  in  fcripture  rep- 
refented  as  indifpenfibly  neccflary  to  conilitute  a  truly 
S  religious 

*  Fam<  Expof.  Vol.  I.  pag.   148. 


3! 3^  <^«  Regeneration..  Ser.  IX. 

religious  ciiaraflier,  zind  entitle  to  the  divine  favour  : 
But  it  is  varioufly  expreffed,  as,  by  a  new  heart  and 
Spirit  :  a  pure  heart  and  elean  hands  ;  love  to  God, 
and  other  holy  aiFe^ftions  ;  repejitance  and  turning  to 
the  Lord  ;  by  faith  v^hich  works  by  love  ;  fometimes 
iriore  directly  by  believing  in  the  Lsrd  Je/us  Chriji  ;  lov- 
ing him  and  keeping  his  commandments  ;  likewife  by 
the  New  Creature  ;  coming  out  of  darknefs  into  light 
— pailing  from  Death  to  life,  &c. 

These  various  cxpreilions  all  denote  the  fame 
thing  :  they  only  ferve  to  give  different  views  of  the 
change  called  regeneration^  and  which  our  Saviour  ex- 
plains in  tlie  text  by  the  terms,  *^'  born  of  water  and 
of  the  Spirit." 

To  give  a  full  and  complete  defcription  of  this 
work  of  the  Holy  Spirit  upon  the  hearts  of  men,  in  its 
origin,  nature,  and  caufe  ;  the  means .  by  which  it  is 
produced,  with  the  bleffed  effe(51s  produced  by  it ;  and 
the  happy  and  glorious  end  to  which  it  ultimately  leads, 
and  which  will  be  the  final  iiTue  and  refult  of  it ;  would 
require  more  time  than  is  allotted  to  the  prefent  difcuf- 
ilon. 

I  SHALL  only  mention  fome  of  the  more  impor- 
tant qualities  of  this  change  ;  which  will,  however, 
open,  in  fome  meafure,  its  divine  nature  and  effects. 
And  I  obfcrve, 

I  ft.  TfiAT  the  change  elTefted  in  regeneration  is 
real,  great,  and  remarkable. 

It  dont  confifl  merely  in  affuming  the  Chrillian 
name,  or  a  fpeculative  belief  of  the  peculiar  doi5>rines 
and  principles  of  the  Chriflian  religion  ;  nor  yet  in  an 
external  conformity  to  its  excellent  rules,  institutions  and 
duties.  All  this  is  indeed  important  and  even  neceiTa- 
ry.  Without  fuch'a  profeffion,  faith  and  pra(5lice  as 
this,  tis  true,  you  cannot  deferve  the  name  of  chrift- 
ians.  But  then  with  all  this  you  may  be  chriftians, 
only  in  name  and  flill  be  ftrangers  to  regeneration  and 
not  know  vvhat  it  is  to  be  "  born  of  water  and  of  the 

Spirit," 


Ser.  iX,  On  RegeneraticTu  ,       13; 

Spirit,"  without  which  you  muft  be  excluded  the  king- 
dom of  God. 

From  the  reprefentations  given  of  this  change  in 
the  word  of  God,  and  the  llrong  figures  and  phrafes 
there  made  ufe  of  in  defcribing  it,  we  mufl  conckide  it 
is  no  flight,  fuperlicial  or  circumilantial  alteration,  which 
affefts  only  the  head  and  outward  conduft,  of  fuch  as 
are  the  fubjeds  of  it  ;  but  that  it  influences  the  heart 
as  well  as  life. 

To  be  "  born  again  ;'*  to  become  "  new  creat- 
ures ;"  to  be  "  transformed  by  the  renewing  of  the 
mind  ;"  to  be  "  turned  from  darknefs  to  light  ;"  yea 
to  be  "  raifed  from  death  to  life  ;'*  are  expreflionSj, 
though  chiefly  metaphorical,  yet  muft  fignify  forae 
great  and  fignal  revolution  to  have  taken  place  in  the 
condition  of  the  perfons  to  whom  they  are  applied, 

A  CHANGE  like  that,  an  infant  experiences  Vvdieii 
brought  from  the  darknefs  and  confinement  of  its  mo- 
ther's womb,  into  the  light  of  this  world  ;  opens  its 
eyes  to  new  objefts  ;  hears  new  founds,  receives  till 
now  an  untafl:ed  food  ;  and  lives  and  afts  in  a  quite  new 
and  diflerent  manner  from  before  :  or  like  a  perfon 
born  blind  who  is  made  to  fee:  or,  in  fine,  like  one 
that  is  raifed  from  a  ftate  of  perfe^  infenfibility  and 
death,  to  motion,  aftivity  and  life. 

2dly.  It  is  an  univerfal  change.  It  refpe/ls  the 
whole  man.  As  fin  has  fpread  its  hateful  contagious 
influence  through  all  the  feveral  powers,  parts,  and 
members,  and  infefted  the  whole  mafs  :  fo  we  need  to 
be  thoroughly  cleanfed  ;  that  the  remedy  may  be  equal 
to  the  difeafe,  and  the  plafter  as  wide  as  the  fore.  Re- 
generating and  fanftifying  grace  is  fuch  a  remedy.  The 
change"  it  produces  extends  its  falutary,  as  far  as  fin 
had  diffiifed  its  malignant  eflfe£ls.  In  fhort  this  blefiedj 
renovating  work  of  God's  Spirit  is  fo  general  and  uni- 
verfal, as  well  as  great  and  remarkable,  that  the  per- 
fon who  is  the  fubje^l  of  it,  becomes  "  a  new  creature^ 
old  things  are  palled  away,  behold,"  and  admire  ai: 

the 


i4o  On  Regeneration.  Ser,  IX. 

the  wonderful  transformation,  "  all  things  are  become 
nev/.'* 

The  body,  although  itfelf  incapable  of  any  mor- 
al exercifes,  is  yet  reprefented  as  iharing  in  this  change 
and  is  really  afFefted  by  it  :  For,  as,  while  in  an  unre- 
newed Hate,  the  members  of  the  body,  through  the 
influence  of  the  carnal  mind,  were  proflituted  to  a  car- 
nal and  criminal  ufe,  or  as  the  apollle  fpeaks,  were 
"  inllruments  of  unrighteoufnefs-unto  fm."  So  in  con- 
fequenceof  the  renewing  grace  of  God  on  the  foul, 
thefe  fame  bodily  members  are  converted  to  a  fpiritual 
and  holy  ufe,  and  become  "  inflrumxnts  of  righteouf 
nefs  unto  God/*  It  is  to  be  remembered,  however, 
that  the  foul  is  the  principal  feat  and  fubjecl:  of  this 
change  :  For  I  am  to  obferve  in  the  next  place, 

3dly.  That  it  is  an  internal  fpiritual  change.  As 
the  heart  is  that  corrupt  fountain  from  whence  all  kinds 
of  impurity  and  wickednefs  proceed,  it  is  abfolutely 
neceffary  that  this  fhould  be  firft  cleanfed  ;  otherwifc 
all  the  ftreams  will  remain  polluted  ;  for  "  v/ho  can 
bring  a  clean  thing  out  of  an  unclean  ? 

According  as  the  real  (late  of  the  heart  is,  fuch 
will  be  the  quality  of  the  life  and  condudt,  wheth- 
er good  or  bad.  "  A  good  man  out  of  the  good 
tfeafure  of  his  heart  bringeth  forth  good  things  ;  and 
an  evil  man  out  of  the  evil  treafure  of  his  heart  bringeth 
forth  evil  things.^'  "By  their  fruit  fliall  ye  know 
them."  "  Do  men  gather  grapes  of  thorns,  or  figs  of 
thirties  ?"  Even  fo  every  good  tree  bringeth  forth  good 
fruit  :  but  a  corrupt  tree  bringeth  forth  evil  fruit.'* 

So  then,  would  you  perform  truly  good  and  holy 
anions,  your  hearts  mufl  be  firft  renewed  and  fanftified 
by  divine  grace,you  muft  experience  that  internal  change 
of  which  we  fpeak. 

Under  this  particular  it  might  be  proper  to  de- 
fcribe  this  change  as  it  refpe£ls  the  inward  man  ;  the 
underftanding,  will  and  afic^lions  of  the  foul.  But  I 
ihaii  here  only  obferve  in  general  that  regenerating 

grace 


Ser.  IX.  Gfi  Regeiieraiioru  14?, 

grace  effects  an  effential  alteration  in  the  temper,  difl- 
pofition,  and  charader  of  tliofe  who  are  the  real  fub- 
jefts  of  it.  The  internal  flate  and  exercifes  of  their 
mind,  are  totally  changed,  from  what  they  were  while 
in  an  unrenewed  condition.  Their  views  and  appre- 
hensions ;  their  hopes  and  fears  ;  their  pleafures  and 
pains,  and  profpe^s  are  quite  diftcrent.  Thefe  fpring 
from  other  and  better  principles  ;  are  excited  by  high^ 
er  motives  ;  are  dirc6t:ed  to  and  iixed  upon  more  noble 
objefts  :  which  leads  me  to  fpeak, 

4thly.  Of  the  excellent  and  dignifying  nature  of 
this  change.  Sin  and  guilt  have  grievouily  debafed  and 
vihtied  the  once  noble  nature  of  man  ;  and  deeply  funk 
and  involved  it  in  wretchednefs  and  mifery.  We  were 
"  planted  a  noble  vine,  wholly  a  right  feed  ;  but  we 
are  become  the  degenerate  plants  of  a  firange  vine.'* 
"  The  gold  is  become  dim  and  the  nioft  fine  gold  is 
changed.*' 

While  in  an  unrenewed  frate  every  thing  is  dif- 
ordered  within,  and  without  ;  the  powers  of  the  foul 
and  the  members  of  the  body  are.  deplorably  weakened, 
diflempered,  debafed  and  corrupted. 

It  is  the  defign  of  regenerating  grace  to  recover 
man  from  thefe  miferies  and  ruins  of  his  depraved  and 
fallen  condition  ;  and  rellore  him  to  his  priitine  glory 
and  happinefs.  It  lays  a  foundation  for  this,  and  in  a 
good  mcafure  effe£ts  it  in  this  life.  For  the  perfon  who 
is  the  fubje^l  of  that  divine  and  heavenly  principle,  ex- 
periences a  mod  glorious  transformation.  He  is  there- 
by turned  from  darknefs  to  light,  and  from  the  power 
of  fm  and  fatan  to  the  living  God.  He  is  reftored  to 
the  divine  image,  and  partakes  of  the  divine  nature. 
He  was  a  flave  to  fin,  and  under  the  dominion  of  fatan, 
but  is  now  delivered  from  the  bondage  of  that  cor- 
ruption and  "  vindicated  into  the  glorious  hberty  of  the 
children  of  God."  His  foul,  which  was  feduced  and 
drawn  away  by  headftrong  pafiions  and  impetuous  lufts, 
is  recovered  from  that  foul  dominion,  and  fubje<51:ed  to 

tlie 


On  Rezerteratim,  Ser.  IX. 


d 


the  coutroul  of  fan^lified  reafon,  and  to  the  dictates  of 
pure  religion.  In  the  place  of  thofe  flelhly  appetites 
and  carnal  propenfitics  which  reigned  in  his  heart,  are 
iiTiplantcd  the  graces  of  the  Spirit  which  fliine  out  in 
■thofe  fruits  of  righteoufnef;  which  by  Jefus  Chrift  are 
to  the  praife  and  glory  of  G  od.  The  affc^lions  which 
clave  to  the  duft  and  were  held  and  confined  down  to 
earthly  objeds,  arpraifed  to  the  contemplation  of  thofe 
which  arc  fpiritual  and  heavenly.  In  ihort,  by  regen- 
eration the  foul  is  renewed  after  the  image  of  him  that 
created  it.  The  perfon  is  exalted  to  the  dignified  rela-= 
tion  of  a  child  of  God  :  and  is  transformed  to  a  like- 
nefs  of  his  heavenly  Father,  and  blefTed  Redeemer. 
But  although  this  change  is  thus  dignifying  and  enno- 
bling ;  yet  I  obferve  that  it  is  neverthelefs, 

5thly,  An  humbling  change.  While  in  one 
view  it  exalts,  in  another,  it  abafes  the  foul.  This  i^ 
intimated  in  the  very  terms  by  which  it  is  exprefled. 
To  be  "  born  agairC  lignifies,  to  become  as  a  little 
child  :  and  our  Saviour  elfewhere  declares  as  mucli,  in 
fo  many  words  ;  "  Except  ye  be  converted  and  be- 
come as  little  children  yc  fiiall  not  enter  into  the  king* 
dom  of  heaven.'*  To  refemble  little  children  is  to  pof- 
izk  an  humble,  docile,  pleafant,  and  pliant  difpofition  ; 
tfnafTuming  ;  not  arrogant  and  lofty.  It  is  of  the  na- 
ture of  converting  grace  to  beget  and  improve  fuch  a 
temper.  It  fubdues  that  obftinacy  of  will,  and  morti- 
fies thofe  carnal  alTecTtions  and  lufts  which  naturally 
reign  in  the  unrenewed  heart,  and  which,  by  habitual 
indulgence,  become  exorbitant.  Sanctifying  grace  calms 
thofe  turbulent  paflions.  It  divefls  the  mind  of  that 
pride,  ambition,  envy,  hatred  and  revenge  by  which 
it  was  fivoln  ;  and  difpofes  to  peace  and  quietnefs,  be- 
nevolence and  love.  It  con-fifls  of  that  charity  vhich 
fufFereth  long  and  is  kind  ;  envieth  not ;  vaunteth  not 
itfelf  ;  is  not  puffed  up  ;  nor  eafily  provoked  ;  think- 
eth  no  evil  ;  rejoiceth  not  in  iniquity,  but  rejoiceth  in 
the  truth  y  beai-eth  all  things,  belieyeth  all  things,  en- 

dureth 


Ser.  IX.  On  Regeneration.  143 

<lureth  all  things.  Or  it  is  that,  "  vvifdom  from  above 
which  is  iirft  pure,  then  peaceable,  gentle,  eaiy  to  be 
entreated,  full  of  mercy  and  good  fruits,  without  par- 
tiality, and  without  hypocrify/'     I  add, 

6th.\j,  The  change,  of  which  we  fpeak,  is  Di- 
vine and  Supernatural. 

The  carnal  finner  of  himfelf  will'  ne^'er  change 
his  own  heart.  His  heart  is  utterly  oppofed  to  fuch  a 
change.  No  human  mean  or  eifort  is  lufficicnt  to  this 
purpofe.  Regeneration  is  the  glorious  effed  of  A\ 
mighty  Agency.  Thofe,  who  experience  it,  are,  "  bora 
not  of  blood,  nor  of  the  will  of  the  flefh,  nor  of  the 
will  of  man,  but  of  God."  Of  his  "  Spirit.*'  Yet 
let  it  be  remembered,  we  do  not  fay,  the  divine  Spir- 
it in  effecting  this  work,  makes  ufe  of  no  means ;  nor 
do  we  mean  to  affert,  that  iii  regeneration,  taking  the 
term  as  we  do  in  this  fubjefr,  in  a  large  fenfe,  and  the 
fame  with  repentance,  converfion,  i-tc.  I  fay,  we  do 
not  here  m.ean,  that  in  this  change  the  foul  is  wholly  paf- 
five.  Regeneration,  in  the  fenfe  we  confider  it,  necef^ 
farily  fuppofes  activity  in  the  fabjeft  :  it  implies  moral 
and  fpiritual  exercifes.  The  agency  of  the  Spirit  here- 
in is  not  contrary,  but  perfectly  agreeable  to  the  ra- 
tional nature.  The  perfons,  who  are  the  fubjec^ls  of 
this  agency,  are  not  merely  acled  upon,  but  do  them- 
felves  aft,  and  they  a«5l  in  a  free  and  voluntary  wuy. 
In  fliort,  the  regeneration  of  which  we  fpeak,  or  thr 
new  creature  and  new  heart  elTentially  confifts  in  the  ex- 
ercifes of  evangelical  repentance,  faith,  love  and  new 
obedience  ;  all  of  which  are  exercifes  of  the  creature  : 
and  exercifes  which  are  altogether  ratior.al  and  fit,  to 
which  all  are  under  the  highefl  obligations  :  and  which 
all  are  therefore  called  and  commanded  to  pollefs  and 
put  forth  ;  and  that  on  thefevereft  penalties.  But  fo 
great  is  the  oppofition  of  the  will  to  thofe  afts  and 
exercifes  that  nothing  fliort  of  almighty,  fovereign 
grace  is  fufficient  to  overcome  it :  and  therefore  without 
the  fpecial  influence  and  operation  of  that  grace  and" 
i  Spirit 


144  0?i  Regejieration.  Ser,  IX.' 

Spirit  of  God,  tliis  change  can  never  be  effe^led.  The 
holy  rcriptui^es  every  where  afcribe  it  to  a  divine  agen- 
cy. In  the  old  teftament,  where  this  change  is  expreff- 
cd  by  a  new  heart,  turning  to  the  Lord,  loving  Gody 
and  the  like,  we  arc  clearly  taught  to  confider  thefe 
things  as  gifts  beftowed  by  God,  and  efFefts  produced 
by  his  power.  Thus  D-avid  prays  that  God  would  create 
within  him  a  clean  heart.'* 

Ephraim,  bemoaning  himfelf,  cries—"  Turn  thou 
iiie  a;nd  I  iliall  be  turned/'  It  is  prophefied  that  God's 
people  Ihould  be  willing  in  the  day  of  his  power, 
■  Moles  faid  to  Ifrael,  The  Lord  thy  God  iliall  circum- 
eife  thy  heart  and  the  heart  of  .thy  feed  to,  love  the 
Lord  thy  God  with  ail  thy  heart.  And  God  himfelf 
promifes  to  his  people,  "  A  new  heart  alfo  will  I  give 
you,  and  a  new  fpirit  will  I  put  within  you  :  and  I  will 
take  away  the  flony  heart  out  of  your  fiefli,  and  I  will 
give  you  a  heart  of  flelh,  and  I  will  put  my  Spirit  with- 
in you,  and  caufe  you  to  walk  in  my  ilatutes-." 

In  the  new  tedament,  this  change  is  in  the  fullefl 
terms  afcribed  to  God,  and  fpoken  of  as  tlie  work  of 
his  power.  Not  by  works  of  righteoufnefs,  faith  the 
apoille,  which  we  liave  done,  but  according  to  his  mer- 
cy he  faved  us  by  the  wafhing  of  regeneration  and  re- 
newing of  the  Holy  Ghoft.  Chrillians  are  reprefent- 
ed  as  being  the  fubjefts  of  a  fupernatural  and  divine 
birth.  "  Born  not  of  blood  nor  of  the  will  of  the 
flefli,  nor  of  the  will  of  man,  but  of  God."  By  re- 
generation we  become  m.  a  fpeclal  fenfe  God's  children  ; 
but  this,  we  are  told,  is  in  confequence  of  a  fpecial 
divine  operation.  ''-  As  many  as  received  him,  to 
them  gave  he  power  to  become  the  fons  of  God,  even 
to  them  that  believe  on  his  name."  Regeneration,  wc 
have  obferved,  is  the  fame  with  evangelical  repentance 
and  faith  ;  but  thefe  we  are  taught  are  the  gifts  of 
God.  Chrill  is  exalted  to  be  a  Prince  and  a  Saviour 
to  give  repentance  and  forgivenefs  of  fins."  "By 
grace  are  ye  faved  though  faith,  and  this  not  of  your- 

felves. 


Ser.  IX»  Oil  Regeneration,  14^ 

felves,  it  is  the  gift  of  God/*  And  to  mention  r.& 
more,  the  apoflle  prays  that  the  Ephefians  might  be 
led  to  fee  and  admire,  ^^  the  exceeding  greatnefs  of 
God's  power  to  their-ward  who  believe,  according  to 
the  working  of  his  mighty  powder  which  he  wrought 
in  Chrifl  when  he  raifed  him  from  the  dead." 

Having  thus  in.  fome  meafare  defcribed  that 
change  which  is  called  regeneration,  and  which  our 
Saviour  in  the  text  exprelTes  by  being  born  of  water 
and  the  Spirit,  !  pafs  oil  a5  was  propofed, 

»3dly,  To'fhew  the  neceflity  of  it  in  order  to  an 
admiflion  into  the  kingdom  of  God. 

On  this  head  we  mufl  not  enlarge.  By  kingdom 
of  God,  it  has  been  fliewn,  we  are  in  this  place  to  un- 
derfland  the  kingdom  of  glory,  or  the  future  perfect 
glorious  flate  of  God's  kingdom.  Now  the  abfolute 
neceifity  of  fuch  a  change  in  order  for  an  admifiion  into 
this  glorious  kingdom,  appears  from  the  many  expref;; 
declarations  of  that  God  whofe  kingdom  it  is  •  And 
from  the  nature  of  the  happinefs  of  which  it  confifls. 

1 .  He,  v/hofe  kingdom  this  is,  has  frequently  de- 
clared, that  none  but  thofe^  who  have  experienced  fucb 
a  change,  fiiall  ever  be  received  into  it— that  all  unre- 
generate  perfons  fhali  be  excluded  from  it.  The  foi- 
emn  and  mofl  emphatical  declaration  of  Chrill  in  the 
text  is  full  to  this  purpofe.  Here  the  a7nen,  the  true  and 
faithful  ■witnefs  ;  He  Vv^ho  was  fent  and  commiffioned  of 
the  Father  to  preach  the  golpel  of  the  kingdom,  to  de- 
termine the  qualifications  of  the  members  of  it,  and. 
prefcribe  the  only  terms  cf  admJilion  into  it.  This  di- 
vine infallible  teacher  here  declares  and  with  a  repeated 
alTeveration,  that  except  a  man  be  regenerated  or  bora 
of  the  Spirit  he  cannot  enter  into  this  kingdom,  that 
is,  all  unregenerate  perfons  will  be  fliut  out  of  it» 
And  there  are  a  multitude  of  palfages  in  the  word  of 
God  which  declare  the  fame  thing,  though  in  different 
words.  All  unregenerate  perfons,  in  the  fcripture 
fcnfe,  belong  to  the  character  of  the  wicked  ^  but  all 

T  '       cf 


tj.6  On  Ri'zeiwration^  Ser.  IX , 


'<b 


of  this  Ciiaracter  and  clais  it  is  declared  fliall  be  cafl:  in- 
to hell  ;  and  if  fo,  they  cannoE  furely  be  admitted  to 
heaven.  Regeneration,  as  we  h^ve  feen,  implies  true 
repentance  and  faving  faith  ;  but  it  is  declared  that  ex- 
cept men  repent  they  fliall  all  perifh  :  and  *•  He  that 
believeth  not  Ihall  be  damned."  To  be  regenerated, 
in  the  fenfe  explained,  is  to  be  truly  fancliiied,  in  part : 
It  implies  a  principle  of  hclinefs  ia  the  heart  and  the 
praelice  of  holinefs  in  the  life  ;  but  we  are  told  that, 
■"  without  holinefs  no  man  fliall  fee  the  Lord  ;'*  and 
confequently,  without  this,  no  one  can  enter  into  his 
kingdom. 

In  fhort,  from  the  exprefs  and  peremptory  decla- 
i-ations  of  fcriDture,  we  are  aiTured  that  the  unres^ene- 
rate  of  every  defcription  ;  all  fuch  as  are  impenitent  and 
unbelieving  in  heart,  or  who  are  difobedient  and  un- 
godly in  life,  will  not  only  be  fliut  out  fi'om  God*s 
kingdom  of  light,  and  glory,  and  blelTcdnefs  above  : 
but  that  all  thefe  chara<5i:ers  will  be  fent  down  to  th^ 
dreary  regions  of  eternal  darknefs,  mifery,  and  woe  : 
and  that  even  thofe  who  by  profeliion  had  a  name  and 
flanding  in  this  kingdom,  in  its  prcfcnt  imperfe(5l  (late, 
and  held  a  diftinguiflicd  rank  in  it  ;  but  were  deftitute 
of  the  internal  qualifications  of  Chriil's  real  fubjects, 
will  be  at  lafc  taken  out  of  it  and  forever  baniflied  from 
its  future  glories. 

From  the  oracles  of  truth  we  are  made  to  know 
not  only  that  openly  unrighteous,  profane  and  ungodly 
finners  fliall  not  inherit  the  "  kingdom  of  Gpd  ;"  but 
that  infincere  hypocritical  profeflbrs  of  Chrifl,  howev- 
er high  and  plaufible  their  religious  flanding,  claims 
and  pretenfions  may  be,  will,  notwithflanding,  be  ex- 
cluded at  lafl.  "  Not  every  one  that  faith  unto  me, 
Lord,  Lord,  fliall  enter  into  the  kingdom  of  God; 
but  he  that  doth  the  will  of  my  Father  which  is  in 
heaven.*' 

"And  many  wiirfa.yunto.mein|hat  day,  Lord, 
Lord,  have  we  not  jJ'i-ophefied  in  thy  Banket  .And  in- 

thy 


Ser.  IX,  On  Regeneration*  147 

thy  name  have  caft  out  devils  ?  And  in  thy  name  done . 
many  wonderful  works.     And  then  I  will  profefs  unto 
them  I  never  knew  you,  depart  from  me  ye  that  work 
iniquity/' 

Thus  it  appears  to  be  the  unchangeable  deter- 
mination of  God,  by  tlie  exprefs  repeated  and  folemn 
declarations  of  his  word,  to  exclude  finally,  all  unre- 
generate  people  from  his  kingdom  above  :  Hence  in 
order  to  an  admiffion  into  this  kingdomj  we  "  7pmJ}  be 
born  again.^* 

And  the  necefTity  of  fuch  a  change  might  be  ar- 
gued not  only  from  thofe  folemn  declarations  of  that 
God  whofe  kingdom  this  is,  but  alfo 

2dly.  From  the  nature  of  thofe  bleffings  and- that 
happinefs  of  which  it  confifts,  which  are  of  fuch  a 
kind,  that  it  is  impoifible  that  any,  while  in  an  unre- 
newed ftate,  fliouM  partake  of  them.  The  idea  indeed 
which  we  are  wont  to  conceive  of  heaven  is,  that  it  is 
a  moft  glorious  and  blelTcd  place,  and  that  if  we  could 
but  once  arrive  there  we  mufi  of  confequence  be  com- 
pletely happy. 

It  is  truly  a  place  of  inconceivable  felicity  ;  but 
it  is  intirely  a  miftaken  notion  that  unregenerate  ilnners 
would  be  happy  there.  Admitting  it  poihble  that  per- 
fons  while  remaining'  in  their  carnal  unfanftified  condi- 
tion  could  be  admitted  to  *heaven,  yet  it  is  certain  they 
would  find  no  happinefs  for  the?n.  Becaufe  the  hap- 
pinefs of  which  heaven  confifts  is  of  fuch  a  nature,  that 
in'  their  prefent  flate  they  could  have  no  fort  of  relilli 
for  It.  Infinitely  lovely  and  glorious  as  heaven  is,  it 
would  neverthelefs  prove  to  the  wicked  an  undefirable, 
nay  a  difagreeable  place.  This  thought  v/ould  receive 
clear  and  abundant  illuftration,  if  weiliould  take  a  par- 
ticular furvey  of  the  feveral  branches  of  the  heavenly 
felicity  ;  I  fiiall  only  obferve  in  genera!  that  it  confifts  of 
a  fociety,  and  of  exercifes  and  employments  which, 
though  the  moft  noble  and  fublime  ;  yet  being  all  pure, 
Ipiritual  and  holy  j  carnal,  upfam^ified   minds  cannot 

relifti 


J  48  On  Fageneraiton.  Ser.  IX» 

rciifh  or  be  delighted  with  them  :  They  are  utterly 
deflitute  of  thofe  fpiritual  and  holy  difpofitions  and  af-^ 
feclions,  that  are  abfolutely  neceffary  in  order  to  a  par- 
ticipation in  them.  On  the  whole,  it  appears 'that  not 
only  the  immutable  God  mud  recede  from  his  own  mofl 
iblemn  declarations,  and  revoke  his  unalterable  decrees  ; 
but  heaven  itfelf  muft  be  changed  and  the  very  nature 
of  its  enjoyments  become  elTcntially  different  from  what 
they  iire,  before  unregenerate,  unfani^ined  finners  can 
be  received  into  that  heaven  or  partake  of  thofe  enjoy-? 
snents.  But  we  know  that  the  immutable  God  vv'ill 
not  change  his  word  ;  and  heaven  cannot  alter  its  na- 
ture ;  and  therefore  unlefs  finners  are  changed  and  re-? 
newed  in  iheir  nature  and  chara^ler  they  will  alTuredly 
be  fliut  out  of  heaven. 

I  HAVE  now  finifhed  what  was  propofed  for  the 
illuflration  of  the  general  propofitions  laid  down.  What 
has  been  citercd  in  doftrine,  naturally  fuggefts  a  varie- 
ty of  things  to  our  minds,  which  might  be  profitably  en- 
larged upon  by  v/ay  of  improvement.  To  avoid  far* 
ther  prolixity  I  fhall  only  de'duce  a  few  inferences  from 
the  fubje^l:,  arid  with  the  brief  mention  of  them,  con- 
clude the  difcourfe, 

ill.  We  infer  that  the  hopes,  which  fmners  en- 
tertain of  heaven  'and  future  happinefs,  while  remain- 
ing in  an  unrenewed  and  unf3.n£i:ified  condition,  are  en- 
rirely  vain  and  prefumptuous. 

The  gofpel  is  indeed  a  difpenfatlon  of  mercy  and 
free  grace,  proclaiming  peace  and  pardon  ;  and  offering, 
heaven  and  all  its  infinite  bleilings  to  finners  of  every 
defcription,  even  the  very  chief  ;  and  on  the  moft  rea- 
fonable  terms  :  But  there  are  terms  and  conditions  re- 
quired, and  v/liich  the  gofpel  makes  to  be  indifpenfibly 
necefl'ary  in  order  to  the  receiving  and  partaking  of  the 
grace  and  falvation  v/hich  it  reveals  and  offers.  Thefe 
are  true  evangelical  repentance  and  faith  whioh  imply 
regenerating  and  fan6hfying  grace,  or  that  change  of 
Ifeart  and   life   which  nas  been  defcribed.      Without 

thisj 


S£R.-  IX,  On  RegeneratiGiu  149 

this,  we  have  fcen,  it  is  impoffible  that  finncrs  iliould 
enter  into  the  kingdom  of  glory  :  or  pv^rticipate  in  the 
glories  of  that  kingdom.  Their  hopes  and  expefiations 
of  heaven  while  dellitute  of  the  neceiTary  qualifica- 
tions mufl  therefore  be  altogether  vain,  groundlcis  and 
abfurdo 

2dly.  We  infer  that  merely  having  a  place  and 
{landing  in  Chrifl's  vifible  church  and  kingdom  on 
earth,  or  even  a  regular  attendance  upon  its  outward 
forms  and  inftitutions,  u'ill  by  no  means  conftitute  per- 
fons  the  real  fubje^s  of  Chrift,  or  give  them  a  title  to 
Heaven.  We  may  have  received  the  initiating  feal  of 
the  covenant,  and  thereby  be  brought  into  the  fold  of 
Chrift  ;  v/e  m.ay  have  explicitly  recognized  our  baptif- 
mal  obligations,  and  in  a  folemn  manner  joined  ourfclves 
to  the  Lords  people,  and  ratified  our  vows  at  his  table. 
'We  may  have  eaten  and  drunken  in  his  prefence,  and 
become  familiarized  with  the  important  doftrines  and 
inftru£i;ions  of  his  word  ;  and  yet  all  this  v/hile  ftran- 
gers  at  heart  to  fan(5i:ifying  grace,  we  may  at  the  fame 
time  be  in  the  gall  of  bitternefs  and  bonds  of  iniquity  ; 
and  fo  utterly  difqualified  for  the  fociety  and  enjoy- 
ments of  faints  in  the  heavenly  world,  may  be  forever 
excluded  and  baniOied  therefrom  with  a  "  Verily  I  fay 
anto  you  I  know  you  not." 

Trust  not  then  to  a  form  of  godlinefs  without 
experiencing  the  power  of  it  on  your  hearts.      Again, 

3dly.  We  learn  from  this  fubjeft  that  regenera- 
<4ion  or  converfion  does  not  confift  in  thofe  religious  im- 
preifions  and  affedions,  however  powerful  and  flrong 
they  may  appear  to  be,  which  are  tranfient  and  not 
attended  and  followed  with  good  and  lafting  efFe<5is.  It 
is  of  importance  that  we  notice  this,  becaufe  too  ma- 
ny, it  is  feared,  deceive  themfelves  by  miftaken  con- 
ceptions of  the  nature  of  true  converfion  ;  placing  it 
in  fome  uncommon  and  extraordinary  workings  of  their 
own  minds,  or  religious  operations  which  are  not  tho- 
rough and  faving.     The  mind  may  be  greatly  affeifled 

and 


f'^o  On  Regeneration^  Ser.  IX, 

^nd  agitated  bo^h  with  what  may  be  called  religious 
fear,  and  religious  joy  ;  and  there  may  be  a  remarka- 
ble tranfition  from  the  one  to  the  other,  in  the  view  af 
religious  truth  :  The  mind,  1  fay,  may  be  thus  exercif- 
cd  when  the  heart  is  not  really  changed  nor  the  life 
made  better.  Such  fudden  impreiEons  and  emotions 
often  wear  off  and  no  good  effefls  are  produced  ;  yet 
many  build  too  much  upon  them,  and  even  ground 
their  hopes  of  falvation  on  this  falfe  foundation. 

But  the  operations  of  the  Divine  Spirit  in  re- 
generation are  productive  of  the  moft  falutary  effects. 
A  real  change  takes  place  in  the  temper  and  chara^cr  of 
the  fubjefts ;  and  this  change  is  fubftantial  and  abiding, 
Day,  the  divine  principle  by  which  it  is  affefted  will  grow 
and  increafe,  Tlie  truly  righteous  and  fandlified  per- 
ibn  will  hold  on  his  way  and  be  continually  acquiring 
new  degrees  or  fpiritual  Pa-ength.  His  path  will  re- 
femblc  the  riling  fun  v/hich  Ihines  more  and  more  until 
the  perfe£l:  day. 

To  conclude.  Of  how  much  importance  is  it  that 
■we  all  experience  a  real  work  of  God's  Spirit  on  our 
hearts. 

How  dangerous  and  miferable  is  the  ftate  and  iit- 
iiation  of  carnal  unfanclified  men  ?  Let  fuch  be  alarm- 
ed :  You  have  verily  caufe  to  tremble,  for  you  are 
each  moment  expofed  not  only  to  be  fiiut  out  of  hea- 
ven but  call  down  to  hell.  O  I  Labor  to  fee  and  feel 
the  mifcry  and  danger  of  continuing  in  an  unconverted 
condition.  Refl  not  while  in  this  ftate.  Remembejf. 
that  however  great,  fupernatural  and  divine  the  work 
of  regeneration  is ;  yet  the  Divine  Spirit  whofe  office 
it  is  to  change  and  renew  the  hearts  of  men  is  ever  rea- 
dy  and  M^illing  to  eiTeci:  this  work  upon  all  who  will  at- 
tend  to  his  merciful  calls,  and  receive  his  gnicious  infiu-* 
cnces. 

The  eiTence  of  converfion  you  have  feen  confifts 
in  tmiiiugfrom  the  love  and  pradice  of  fm  to  the  love 
and  prachce  of  hduicfs — in  believing  on  the  Lord  Je- 


Ser.  IX.  On  Itegenefation^         '  i^i 

fus  Chrifl,  and  conforming  to  the  excellent  require- 
ments of  his  word  and  gofpel.  All  this  is  but  a  rea- 
fonable  fervice.  All  this  is  plainly  your  duty  ;  and  to* 
the  excrcife  and  performance  of  uhich  you  are  under' 
the  mod  indifpenfible  obligations. 

Tonev:le«5l  this  will  arpuc  the  hiehell  ineratiUKle,, 
criminality  and  guilt,  '■^  Repent  then  and  be  convert- 
ed that  your  fnis  may  be  blotted  out."  '■^  Turn  ye, 
tiitrn  ye,  froraj'our  evil  ways,  for  why    will  ye  Die  t 


SERMON 


SERMON   X, 


A    BELIEF    OE    THE     PECULIAR     DOCTRINES     o: 

CHRISTIANITY,   essential  to   our  AC 

CEPTANCE   WITH   GOD. 


ii  John  9.    firfl   claufe.      Whofoever  iranfgreffeth 
and  ahideth  not  in  the  docirine  of  Chri/i,  hath  not  God, 


la 


11 N  the  primitive  ages  of  the  chriftiatl 
churcli  a  profeiTion  of  gofpel  doflrine  expofed  our 
Lord's  difciples  to  the  fevere  reproaches  and  confiifts  of 
the  crofs.  The  po\ver  and  malice  of  Jews  and  Gen- 
tiles infiifted  upon  them  the  mofl  diHreffing  trials  and 
perfecutions.  To  counterbalance  the  evils  of  felf  deni- 
al, ignominy  and  martyrdom,  they  were  furnillied  with 
inward,  fpiritual  fupports-,  and  the  joyful  expectation 
of  an  heavenly  reward.  A  mind  illuminated  to  fee  the 
beauty  of  divine  truth,  and  fupported  by  confcious  rec- 
titude and  a  fincere  devotion  to  God  and  the  Redeem- 
er, in  addition  to  the  hopes  of  a  better  life,  w6re  the 
caufes  which  animated  multitudes  to  a  profeflion  of  the 
gofpel. 

But  it  is  hard  to  account  for  the  conduct  of  thofe, 
who,  in  that  early  age  of  the  church  joined  themfelves 
to  the  fociety  of  chrillians,  Vvithout  a  due  convi6lion  of 
the  fpiritual  beauty  and  glory  of  Chrifl,  and  a  heart 
fmcerely  attached  to  him  ;  and  whofe  hearts  and  prac- 
ti:?  rvere  repugnant  to  our  Lord's  doftrines  and  pre- 
cepts. 


Ser.  X.  boclrincs  of  ChrijTtajwy.  t53 

cepts.  Why  fliould  men  void  of  hearts  divorced  from 
the  world  and  its  advantages,  and  deflitute  of  a  well 
founded  hope  of  God*s  favour  in  the  world  of  retribu- 
tion, adopt  a  religion  which  teaches  men  to  renounce 
this  world  and  its  vanities,  and  to  embrace  for  their 
portion  in  time  the  vilefl  indignities  and  perfecutions  ? 
Yet  we  learn  that  confiderations  of  prefent  eafe  and  ad-- 
vantage,  and  the  menaces  of  divine  wrath  againft  im- 
poftors  and  hypocrites  did  not  prevent  the  intrufion  of 
falfe  brethren,  deceitful  workers  and  heretical  feducers 
into  the  apoflolic  church.  Some  crept  in,  whofe  heads 
and  hearts  were  effentially  eftranged  from  chriflian  doc- 
trine ;  they  brought  in  darimable  herefies,  do£trines  in- 
confiftent  with  falvation  by  Chrift. 

However  ftrange  thefe  fii£ls,  they  are  verified 
by  fcripture  teftimony.  Poffibly  the  ambition  of  being 
leaders  in  a  new  feft,  the  fplendor  of  miracles  and  the 
expedation  of  a  glorious  church,  which  they  were  con- 
vinced would  eventually  triuoiiph,  vvere  the  temptations 
which  prevailed  with  fo  many  corrupt  men  to  attach 
themfelves  to  a  perfecuted  church. 

Be  this  at  it  may,  the  evangelifl  John,  the  lafl 
furviving  apoflle,  fet  himfelf  vigoroufly  to  appofe  and 
coiinteraft  the  evils  arifing  from  the  introdu<5lion  of 
falfe  do6trines  into  the  church  of  Chrift.  He  has  Itw- 
elled  the  mod  alarming  denunciations  againfl  the  hereti- 
cal fefts  which  fprang  up  under  the  eyes  of  the  infpir- 
ed  apofties. 

Among  other  arguments  to  prevent  the  growth 
of  herefy,  our  apoflle  has  premoniflied  his  fellow  chrif- 
tians  againft  the  numerous  and  fubtle  errors  which  had 
then  arifen  and  fliould  foon  fpring  up  in  the .  chriftian 
church.  He  forewarned  them  of  the  ruin  which  would 
accompany  the  adoption  of  religious  error  and  taught 
them  in  our  text,  that  men  are  not  at  liberty  to  adopt 
falfe  fentiments  in  the  great  articles  of  religion.  He  is 
a  tranfgreffor  who  embraces  a  capital  error  m  religion. 
However  this  fault  vcay  be  more  aggravated  in  fome 

I J  than 


2^jt.  A  Belief  of  the  peciimr  SiiR.  X* 

than  in  others,  yet  there  is  a  degree  of  criminality  in 
all  who  imbibe  falfe  fentiments  in  religion,  fmce  al! 
have  the  means  of  better  infonnation  and  vjould  not 
be  milled  were  not  fome  criminal  inattention  or  preju- 
dice at  the  foundation  of  their  mifcriptural  faith.  ThiS' 
appears  to  be  a  clear  maxim  from  our  text.  In  treat- 
ing of  it  I  fliall  endeavour  to  eflablifli  this  important 
fentiment  :  viz. 

Doctrine.  That  a  belief  of  the  peculiar  doc- 
trines of  chriflianity  is  elTcntial  to  our  acceptance  v/ith 
God. 

We  are  not  to  apply  this  propofition  to  infants^ 
and  children  incapable  of  underflanding  the  gofpel  fyf- 
tem.  Thefe  may  be  faved  by  the  merits  of  Chriil,, 
through  fanftiiication  of  the  Spirit,  although  they  know 
not  Jefus  as  the  Mediator.  So  alfo  may  perfons  whofe 
mental  powers  .are  deranged  or  impaired  by  difeafe  or 
bodily  habit.  - 

Our  prefcnt  enquiries  are  defigned  for  the  ben- 
efit of  thofe  who  have  heard  the  gofpel  and  have  op- 
portunities to  come  to  the  knowledge  of  it. 

Should  it  be  thought  poffible  for  heathen  to  be 
made  partakers  of  God's  faving  goodnefs  by  becoming 
new  creatures,  fan<ftificd  in  their  afeftions,  and  by  be- 
lieving  fome  doctrines,  received  by .  tradition,  concern- 
ing the  divine  attributes  of  julViGe  and  mercy  through 
fome  appointed  atonement  for  iln  ;  yet  thofe  who  live 
under  the  light  of  the  gofpel  cannot  Be  faved  by  any 
fuch  vague  and  general  faith  in  God  and  -his  placability 
to  fmners.  Thefe  mud  fincercly  adopt  the  chriftian 
doftrine  and  abide  in  it  would  they  hope  for  acceptance 
with  God, 

For  a  better  underflanding  of  this  main  point  we 
may  confider  the  propolitions  following  ;  viz. 

I.  That,  there  are  certain  peculiar  and  leadinr;; 
doctrines  in  the  chriftian  religion  which  diftinguiih  it 
from  all  other  .Schemes  of  religion  and  morality. 

IL  That, 


Sfr.  X.  Doclr'mes  of  Chrifiiwiity,  155 

II.  That,  thcfe  peculiar  dofirines  of  clirifllanity 
are  marked  wirii  fuch  light  and  evidence,  that  no  man 
of  common  ability  can  miilake  or  mifapprehend  them 
without  incurring  guilt  upon  his  foul  and  betraying  an 
alienation  from  the  true  God. 

III.  CoNSLQUENTLV,  thc  belief  of  thefe  pecul- 
iar doftrines  is  efi'ential  to  our  acceptance  with  God. 

IV.  An  improvement  of  the  fubje^. 

I.  I  AM  to  {how,  that  there  ai-e  certain  peculiar 
and  leading  doctrines  in  the  chriftian  religion,  which  dif- 
tinguifli  it  from  all  other  fchemes  of  religion  and  mo- 
rality. 

The  chridian  religion  is  in  our  text  denominated 
the  do£lrine  of  Chrift.  This  do£trine  comprizes  thofe 
great  truths  which  the  Father,  by  his  Spirit,  has  re- 
vealed, in  the  holy  fcriptures,  concerning  his  Son  Je- 
fus  Chrift  1  and  alfo  thofe  elfential  truths  v;hich  Chriffc 
as  a  divine  prophet  has  in  the  fame  fcriptures  revealed, 
concerning  God,  a  Saviour,  the  human  race,  the  way 
in  which  God  can  be  reconciled  to  men  and  men  be 
rendered  obedient  to  God  and  happy  in  his  love. 
This  doftrine  of  Chrifl  has  a  charafteriftical  diftindlion 
from  all  other  religions  ever  publifiied  to  men. 

That  fable  and  philofophy  have  fuggefted  opin- 
ions and  maxims  which  bear  fome  refemblance  to  chrif- 
tian doftrine  will  not  be  controverted.,  But  fair  exam- 
ination will  teach  us,  that  what  fabulifls  and  philofo- 
phers  have  written  in  conformity  to  the  chriftian  fcheme 
has  come  to  their  knowledge,  not  by  the  inveftigations 
of  reafon,  but  through  the  medium  of  tradition  or  by 
a  perufal  of  the  facred  books  of  Chrillians  or  of  other 
books  compiled  from  the  Chriftian  oracles  and  ground- 
ed upon  them.  So  far  as  this  is  the  cafe,  they  are  en- 
lightened by  Chriftian  dodrine  and  feleft  their  opinions 
from  it. 

Examine  thofe  productions  which  have  little  or 
no  alTiilance  from  Jewifti  and  Chriftian  i^velation  and 
you  will  find  no  fimilarity  between  them  and  our  facred 

fyftem 


1^6  A  Belief  of  the  peculiar  Ser.  X, 

fyftem  of  do£lrine.  Perufe  thofe  books  which  chrift- 
\m^  view  as  divinely  infpired  and  you  will  find  copious 
evidence  to  fupport  the  pofition,  that  Chrijiiamty  com- 
prizes doctrines  peculiar  to  itfelf  andfuch  as  difiinguijh  it 
from  all  other  moral  and  religious  fyfiems.  While  it  af- 
•  fumes  to  be  the  living  and  only  way  you  will  perceive  it 
to  be  a  new  way  of  accefs  to  God.  Chriftsanity  claims 
the  diflinclion  of  being  diffei-ent  from  all  other  religions ; 
and  as  far  as  we  admit  its  authority  we  mufl  allow  its 
claim  to  a  peculiar  preeminence  and  glory.  Chriflians 
muft  believe  the  claims  of  fcripture  to  be  well  founded 
and  real. 

But  in  addition  to  the  teftimony  of  fcripture 
•which  fo  often  and  fo  plainly  alTerts  the  elTential  differ- 
ence between  chriftianity  and  other  fyfiems,  let  us  e« 
flablifh  the  fact  by  fpecifying  various  important  doCi- 
rineswhich  arc  clearly  taught  in  the  chriftian  religion 
and  no  where  elfe. 

It  is  peculiar  to  chriftianity  to.  inform  us  of  the 
firfl:  form.ation  of  the  human  race  in  a  flate  of  moral 
reditude,  pofTefTed  of  the  image  of  God  and  placed 
under  a  law  of  works,  with  a  power  and  difpofilion  to 
keep  the  lavi^  of  his  maker  and  w^ith  an  ailurance  of 
endlefs  happinefs  as  the  reward  of  conflant  obediencCw 
No  other  fyftem  has  jufbfied  the  ways  of  God  to  men 
by  recording  his  care  and  goodnefs  to  them  in  their 
primitive  ftate. 

Nor  from  any  other  fyflem  do  we  gain  a  proba- 
ble account  of  the  introdu^Ion  of  fm  or  moral  evil  in- 
to our  world,  and  that  confequent  depravity  and  mifery 
which  are  entailed  upon  the  children  of  men.  True  it 
is,  that  reafon  and  experience  have  taught  men  that 
they  are  guilty  miferable  beings  ;  but  the  way  in  which 
thofe  fad  events  have  taken  place,  would  have  forever 
been  involved  in  darknefs,  had  not  this  perplexing 
dodrine  been  unravelled  in  the  fcriptures  of  truth. 

Reasoi4  and  philofophy   might  in   fome  feebler 
degree  difcover  the  guilt  and  wretchednefs  of  the  hu- 
man 


■Ser.  X.  Do-^rlnes  of  ChrijUanlty,  157 

man  race,  but  all  the  invefligatlons  of  moralifls  and  the 
inventions  of  fable  would  have  forever  failed  in  pointing 
out  the  method  in  which  man  could  fecurely  liope  to 
regain  that  favour  of  heaven  which  he  had  lofl.  No 
religion  but  the  chriitian  can  make  the  comers  to  it 
perfe«5l  in  refpeft  to  that  light  which  they  need  tor  ob- 
taining a  knowledge  of  that  fervice  and  worfliip  which 
fhall  recover  fmners  to  their  kfl  dignity  and  the  appro- 
bation of  their  God. 

Heathen  idolaters  have  multiplied  their  obU' 
tions  of  beads  and  fruits  as  a  facrifice  for  fin  ;  yet  they 
knew  little  or  nothing  of  the  origin  or  ufe  of  thofe  fac- 
rifices  as  the  figures  of  that  great  atonement  which  the 
Father  had  appointed  for  the  expiation  of  fin  and  the 
ranfom  of  the  guilty.  The  appointment  of  Chj-ifl  xht 
Son  of  God,  to  become  incarnate,  to  obey,  to  fuffer 
and  to  die  in  order  to  magnify  God's  law^,  appeafe  hi? 
juflice  and  to  open  the  door  for  an  exercife  of  forgiv- 
ing and  faving  mercy  to  finners,  this  is  a  doftrine  whol- 
ly unknown  toother  religions  and  peculiar  to  the  chrif- 
tian.  Chrillianity  alone  reveals  jefus  the  furety  for 
finners  and  the  Redeemer  of  God's  ele*^!:.  It  affures 
us  of  what  we  iliould  never  have  learned  in  another  < 
way,  that  now  God  through  Chrifl  is  reconciling  the 
world  unto  himfelf,  not  imputing  unto  them  their  tref- 
paiTes. 

From  the  fame  fource  of  divine  illumination  we 
learn,  that  men  are  all  depraved  and  utterly  helplefs  and 
ruined  in  themfelves,  wholly  Indifpofed  to  that  faith 
in  God  and  reliance  on  mercy,  and  to  that  holinefs  of 
life  which  are  indifpenfible  conditions  of  divine  fa- 
vour. 

Christianity  alone  informs  us,  how  this  fcherae 
of  redemption  could  be  planned  and  executed,  fince  it 
reveals  to  us  that  wonderful  myftery  of  a  trinity  of 
perfons^  in  the  unity  of  the  godhead,  fo  that  from  the 
Vorks  and  paffion  of  Chrlil,  we  fee  how  our  fins  can 
be  expiated  and  divine  attributes  harmonize  in  our  fah 

vation  ; 


sjS  J  Belief  of  the  peculiar  Ser.  X. 

vatiou  -,  and  by  the  operations  of  the  divine  fpirit, 
thofe  who  arc  dead  in  fin  and  are  under  the  abfolute 
dominion  of  their  kills  are  renewed  and  fanftitied  to 
the  exerdi'e  of  a  pure  heart  and  a  wiUing  fubjeftion  to 
the  iaws  of  Chrid. 

Ckristia-ntity  alone  enjoins  the  important  du- 
ties of  purity  of  heart,  repentance  of  fm  and  faith  in 
the  righteoufnefs  of  Chrift  in  order  to  our  juflification 
])efore  God.  It  teaches  the  unfailing  faithfulnefs  of 
God  in  maintaining  tlie  graces  of  his  redeemed  to  their 
final  faIvation=  It  Ifates  /learly  the  neceihty,  the  ufe 
and  the  faving  fruits  of  regeneration,  that  v/ork  of 
God  which  he  will  never  forfake.  It  teaches  the  way 
to  grow  in  grace  and  in  a  preperation  for  heaven  by 
fervent  prayer  through  a  redeemer,  by  an  attendance 
on  thofe  ordinances  and  facramcnts  which  Chriif  has 
appointed  for  the  edification  of  his  body  die  church. 

Christianity  teaches  us,  that  this  world  is  our 
only  fchool  of  difcipline,  our  date  of  probation — that 
when  we  fhall  leave  it  our  fouls  (liall  go  to  God  to  re- 
ceive according  to  our  works — that,  thefe  bodies  which 
ihall  moulder  in  the  dud  for  fo  many  ages,  fliall  all  re- 
vive at  the  lad  day  and  become  unperiiliabie  <ind  im- 
mortal bodies,  and  after  their  union  to  the  fouls  from 
which  they  had  been  feparated  by  death,  they  fl:all  be 
fentenced  by  Chrift  to  an  endleb  date  of  bleffednefs  or 
woe.  Thefe  are  maxims  clearly  revealed  in  the  chrid- 
ian  oracles,  they  are  taught  in  no  other  fydem.  What- 
ever other  writings  have  fuppofed  of  thefe  truths  they. 
are  indebted  tochridianity  for  their  knowledge. 

These  are  not  unly  peculiar  but  they  are  prafti- 
cal  doctrines  of  cdentiai  importance  to  the  illumination 
and  happinefs  of  the  iuiman  mind. 

I  ADD  ouly^ under  this  head,  that  the  praftical 
doiflrines  of  a  heavenly  rnind — meeknefs — refignation — 
patience — charity  and  forgiven efs  of  injuries  are  taught 
ill  die  chridian /religion;  in  a  niamier  and  from  motives 

peculiar 


Ssr.  X.-  Doclrlncs  of  Chtlfilanlij.  159 

peculiar  to  that  religion  and  infinitely  fiiperior  to  that 
of  all  other  religions  or  fyflems  of  morality.  I  proceed 
to  obferve, 

II.  That  thefe  peculiar  doftrinGs  of  chrifli-anity 
are  marked  with  Hich  light  and  evidence,  that  no  niaa. 
of  common  capacity  can  miflake  or  mifapprehend  then% 
without  incurring  guilt  and  betraying  an  aliemitioa  o£ 
mind  from  the  true  God. 

Those  who  objcfl  io  Chriflianity,  its  dark 
and  incomprehenfibie  myfteri'es  and  ufe  them  as  ar- 
guments for  rejefting  its  facred  doctrines  and  pre- 
cepts would  do  well  to  confider,  how  probable  if  is,  that 
in  a  manifeilation  of  God  and  his  attributes  to- creature? 
there  fliouW  be  many  things  iufcrutable  and  beyond  the 
reach  of  their  finite  underflandings.  It  is  enough  to  fl- 
knce  our  doubts  if  thofe  myfteries  bf?  not  felf  contradic- 
tory and  repugnant  to  reafon  and  other  doctrines  of  re- 
vealed truth. 

T'Vere  myitery  a  faflicient  argument  againjfl:  the 
admiffion  of  religious  do<R:rines,  it  would  equally  applv' 
to  defli-oy  all  our  rcafonings  in  natural  phiiofophy. — 
For  the  laws  of  motion,  the  circulation  of  the  bloody 
the  union  between  an  animal  body  and  a  rational  foul  arc 
as  incomprehenfibie  as  any  of  the  moH  intricate  doc- 
trines of  the  chriilian  religion.  As  well  may*  one  deny 
the  exiftence  of  motion,  the  circulation  of  the  blood, 
and  the  union  of  foul  and  body  becaufe  he  cannot  com- 
prehend the  manner  and  laws  of  them,  as  deny  the 
chriftian  myfteries  of  the  Trinity,  the  incarnation  of 
the  divine  Jefus,  the  union  of  Chrift  and  believers, 
and  the  renewing  influences  of  the  Hoiy  Spirit.  'i  o 
rejeft  all  myfteries  from  religion  or  common  pra<51:ice,  i.^ 
to  open  the  door  to  univerfai  fcepticifra  and  infi- 
delity. 

Onlt  reflect  hov/  infinitely  God  and  his  ways  are 
above  us  and  you  will  readily  acknowledge,  that  you 
.  cannot  reach  the  extent  of  his  counfels  or  comprehend 
the  mode  of  his  exiftence.  Meek  humility  will  forev- 
er 


tCo  A  Belief  of  the  peculiar  Ser.  X. 

cr  fiience  tht  cavils  and  obje(5l:ions  which  pride  and  infi- 
delity, (o  promptly,  alledge  againfi:  the  high  and  elTen- 
tial  truths  of  our  holy  faith. 

This  alfo  may  reconcile  us  to  chriflian  .myfteries, 
that  we  arc  tiot  required  to  comprehend  them,  but,  up- 
fA\  plain  teiliinonj^  firmly,  to  believe  them.  Thefe 
mylleries  are  not  of  a  fpeculative  and.  ufelefs  nature: 
They  are  admirably  calculated  to  give  comfort  to  the 
defponding  hearts  of  contrite  finriers  ;  to  lay  for  them 
3.  foundation  of  hope  in  God  and  to  unveil  to  their  view 
a  wonderful  plan  of  redemption  by  a  vicarious  facrifice 
for  liri,  through  the  fanftifying  operations  of  the  Spir- 
it of  holinefs.  Chriflian  niyfheries  explain  and  render 
confjftent  and  glorious  the  great  fcheme  of  man's  re- 
demption. Set  afi.le  thefe  myfteries  and  the  wit  and 
wifdom  of  men  may  labour  through  eternal  ages  and 
never  difcpver  a  way  in  which  the  dignity  of  Gods 
government  and  the  hatmony  of  his  attributes  can  ac- 
cord with  the  pardon  and  fidvation  of  offenders.  As  I 
have  intimated,  thefe  chriilian  myfleries,  the  trinity  and 
unity  of  God,  the  incarnation  of  Jcfus,  the  myftical 
onion  of  Chrifl  and  believers,  the  new  birth,  the  indwell- 
ing of  the  Holy  Ghoft  in  the  fanftified  and  the  refur- 
reftion  of  the  body  at  the  laft  day,  are  all  exprefsly  re- 
vealed in  our  facred  writings  ;  they  are  not  Ipeculative 
opinions  merely  ;  they  are  important  practical  doftrines  : 
They  enkindle  in  the  heart  vigorous  exercifes  of  vene- 
ration, hope,  faith,  love  and  gratitude  to  God  our  Sav- 
iour. They  amend  our  corrducT:  both  towards  God  and 
man.  Sq  admirable  are  their  effefts  upon  morals,  that 
no  ingenuous  mind  can  fail  to  fee  an  excellency  and  glo- 
ry in  thefe  dos^frines  as  the  truths  of  God.  So  fully 
has  God  teftiHed  in  their  fupport,  by  miracles,  by  pro- 
phecy, and  by  providence  that  the  untutored  arrogance 
of  iTafon,  the  vanity  of  human  fcience  and  mifleading 
philofophy  alone  can  lead  the  mind  to  conteft  thefe 
glorious  -and  faving  rayflieries  of  our  holy  faith. 

Let 


S E R .  X.  Do^ fines  of  Chrijiianity,  i6t 

Let  the  candid,  docile  mind  examine  the  do(5l- 
rines  of  faith  in  Chrifl's  atonement — of  repentance  of 
fm-— of  purity  in  heart — of  chrilliari  mortification  and 
felf  denial—of  patience  and  meeknels — of  charity  and 
forgivenefs  of  injuries  in  order  to  find  acceptance  with 
God,  and  the  moral  fenfe  will  bear  fuch  teftimony  in  fa- 
vour of  thefe  divine  fentiments  as  to  feel  it  to  be  fome 
guilty  prejudice,  fome  faulty  paffion  or  felfifli  intereft 
which  can  excite  us  to  controvert  and  difbelieve  the 
great  and  peculiar  do6lrines  of  chriflianity. 

Is  there  any  authority  in  our  holy  religion  ?  Then 
are  we  fure,  that  its  leading  fentiments  are  intelligible 
to  every  honefl  mind  ;  they  are  jflain  to  him  who  un- 
derftandeth,  that  is,  to  him  who  fincerely  wiflies  to  un- 
derftand  and  regard  them.  The  fcriptures  fpeak  of  it 
as  fome  effential  fault  and  error  in  the  hearts  of  men, 
when  they  are  difpofed  to  rejeft  Chrift  and  his  doftrine. 
They  are  no  lefs  averfe  from  the  knowledge  and  fer- 
vice  of  God  than  from  the  obedience  of  Chrifl.  For 
Chrill  is  God  ;  one  with  the  Father  ;  has  revealed  all 
his  Father's  will  and  nothing  more.  If  any  man  love 
the  Father,  he  will  alfo  love  his  Son  Jefas  Chrifc,  and 
fubmit  to  him  as  his  guide  and  lav/giver. 

Our  text  unites  in  this  fentiment,  that  it  is  a  faul- 
ty difpofition  which  leads  men  into  unbelief  or  a  re- 
jeftion  of  chriftian  do£trine.  For,  faith  the  Apofllep 
''  Whofoever  tranfgreffeth  and  abideth  not  in  the  doc- 
trine of  Chrifl:,  hath  not  God."  The  dodrine  of 
Chrifl  is  fo  plain,  fo  ufeful,  fo  important,  that  v/hofo= 
ever  doth  not  embrace  and  abide  in  it,  is  a  tranfgreiror 
and  betrays  a  criminal  mind  ;  he  neither  regards  nor 
loves  God  in  his  true  and  eflential  character.  He  is  as 
much  an  enemy  and  ftranger  to  God,  as  he  is  to  the  Sav- 
iour. 

Therefore  as  a  confequence,  I  obferve, 

TIL  That,  the  belief  of  the  peculiar  doftrines 
of  chriftianity,  is  effential  to  ouv  acceptance*  w*ith 
God. 

W  Christian 


«6..  A  Belief  of  ihe  peculiar  Ser.  X, 

Christian  revelation  I  fliall  confider  as  authen- 
tic proof  upon  the  point  we  are  now  difciilfing.  We 
Iiave  plenary  evidence,  both  internal  and  external,  that 
the  chriftian  oracles  are  divinely  infpired,  and  are  the 
unerring  word  of  God.  What  thofe  fcriptures  affirm 
'Concerning  the  neceffity  of  believing  the  great  do&ines 
of  chriftian ity,  in  order  to  acceptance  with  God  and 
onr  final  falvation  is  the  nioft  conclufive  argument  which 
can  be  alledged  upon  the  fubjeft. 

Those  fcriptures  make  an  allowance  for  men's 
doubting  and  even  their  difbelieving  fome  truths  of 
chriftianity  which  are  of  lefs  importance.  They  in- 
culcate mutual  forbearance  and  charity  in  the  fmaljer 
matters  of  faith  and  praftice.  ' 

But  while  they  give  fcope  for  the  exercife  of  a 
rational  liberality  of  fentiment  and  a  favourable  opinion 
of  thofe  who  may  differ  from  us  ;  they,  at  the  fame 
time,  alledge,  that  a  fmcere  and  honell  heart  will  lead 
men  to  agree  and  harmonize  in  the  diftinguifhing  arti- 
cles of  our  faith. 

There  is  a  wife  medium  to  be  obferved  between 
a  narrownefs  of  fentiment  in  religious  matters  and  a  lati- 
tudinarian  indulgence  to  perfons  of  all  opinions.  The 
former  is  bigotry,  the  latter  a  licencious  indifference  to 
religious  doftrines,  which  nearly  approaches  to  down- 
right irreligion  and  impiety. 

The  example  and  inilru^Hiions  of  Jefus  and  his 
Apoftles  teach  us  to  love  men  of  all  religions  and  to 
feek  their  welfare  ;  but  this  we  do  not  by  allowing  all 
their  fentiments  to  be  juft  and  their  falvation  to  be  fe- 
cure  in  cafe  they  finccrely  believe  what  they  profefs. 
This  kind  of  fincerity  in  error  is  oft  times  the  effe<^ 
of  a  corrupt  heart  and  a  mind  powerfully  oppofed  to 
God  and  his  perfections,  to  Chrift  and  his  adorable  ex- 
cellencies. In  this  cafe  the  tendereft  expreffion  of  love 
and  friendfliip  is  to  teftify  of  their  doftrines  and  their 
works  that  they  are  evil  and  tend  to  ruin. 

This  the  fcriptures  alTume  as  an  indifputable  faft, 

that 


Ser.  X.  DoSlrmcs  cf  Chrifuamty.  \^i 

that  Chrijlmn  do&rines  are  clearly  revealed^  eafily  under- 
Jlood  by  honejl  minds,  that  they  are  iifefid  and  necejfary  to 
God*s  glory  and  human  happinefs.  So  that  if  a  man  do 
not  iinderfland  and  approve  the  peculiar  articles  of  the 
chriftian  faith,  it  argues  him  to  have  a  perverfe  and 
proud  heart  and  that  from  fome  fmful  motive  and  felf- 
iih  intereft  he  does  not  wiili  to  know  the  truth  nor  like 
to  retain  God  in  his  knowledge.  Our  Lord  lays  this 
down  as  an  evident  principle,  "  If  any  man  will  do  his 
will  he  Ihall  know  of  the  doftrine  whether  it  be  of  God.'* 
So  that  a  pure  and  ready  mind  is  an  infallible  fecurity 
againft  a  man's  rejei^ing  the  elTential  tenets  of  the 
gofpel. 

This  being  a  fettled  principle  of  fcripture,  that 
gvofs  error  is  a  proof  of  moral  turpitude,  let  us  next  en- 
quire, whether  fuch  perfons  can  have  God  or  whether 
they  can  enjoy  his  favour  and  approbation. 

Certain  it  is,  that  the  word  of  God  fpeaksof 
all  men  as  by  nature  criminal  and  the  mete  objefts  of 
his  difpleafure  and  that  until  they  pafs  under  a  total 
change,  in  regeneration,  they  cannot  fee  and  enjoy 
God.  His  word  afTures  us,  that  we  muit  repent  and 
in  humility  become  as  little  children,  mufl  renounce  all 
for  Chrift,  embrace  him,  and  caft  all  our  interefls  up» 
on  him,  or  we  can  never  be  juflified  and  faved. 

Our  text  is  explicit,  "  whofoever  tranfgrefTeth 
and  abideth  not  in  the  doftrine  of  Chrift,"  that  is,  who- 
foever tranfgrefleth  by  not  abiding  in  the  doctrine  of 
Chrift  hath  not  God."  God  has  good  right  to  pre- 
fcrlbe  his  own  terms  of  refloring  finners  to  his  love. — 
This  way  he  has  prefcribed  in  the  fcriptures.  He  has 
told  us,  that  this  is  the  effeftual,  the  only  way.  Who- 
ever does  not  com.e  in  God's  way  and  fubmit  to  his 
terms,  he  will  infallibly  caft  him  off. 

And  does  it  betray  no  guilty  pride  and  arrogant 
felf  conceit,  for  vile  man  to  fay,  I  will  take  my  cwn 
way,  I  will  follow  my  own  counfels  in  order  to  gain 
divine  favour  and  future  bleffednefs  ?  Will  not  God  be 

v^roth 


164  ^  Belief  of  the  peculiar  Ser.  X. 

wroth  with  him,  who  thus  calls  contempt  upon  the 
counfels  of  eternal  wiidom  and  goodnefs  ;  and  refufes 
that  Saviour  whom  he  hath  exalted  to  give  repentance 
and  the  remiiTion  of  fms  ?  Certainly  Chrilf  Jefus  is  em- 
braced as  the  only  Saviour  by  every  one  of  us,  except 
we  be  reprobate  from  God. 

To  come  to  God  without  a  mediator  is  a  mad  pre- 
iiimption.  Thofe  who  make  the  experiment  iliall  find, 
tliat  they  have  ruflied  upon  that  flaming  fword  which 
turns  every  way  to. keep  the  way  of  the  tree  of  life. 
Faith  in  Chrift's  righteoufnefs,  in  his  teilimony  and  doc- 
trine is  the  high,  indifpenfable  condition  of  God's  fa- 
vour. This  faith  is  not  merely  hiflorical  and  a  fpecula- 
tive  aiTept  of  the  mind  ;  it  is  wrought  in  the  heart  and 
fo  alTents  to  and  approves  iis  glorious  object  as  to  pro- 
duce all  the  bleffed  fruits  of  the  fpiritual  and  chrifiian 
life.  It  is  a  faith  transforming  us  into  the  very  image 
of  our  dear  Redeemer,  or  it  will  avail  nothing  to  our 
jufliflcation. 

Such  faith  in  the  merit  and  teflimony  of  Chrift, 
will  be,  invariably,  accompanied  with  divine  forgive- 
iiefs  ;  it  will  be  followed  by  fan£lification  with  eternal 
glory.  But  let  thofe  who  fpeak  lightly  of  chrillian 
doftrines,  and  make  important  differences  in  religious 
matters  of  no  moment  to  man's  fecuringthe  favour  of 
his  God,  let  fuch  ferioufly  reflefl:  upon  this  fixed  maxim 
of  holy  writ.  "  He  who  abideth  not  in  the  doctrine 
of  Chrift,  hath  not  God,*'  "  and  he  who  believethnot 
Ihall  be  damned." 

IV.  Wl  come  to  an  improvement  of  our  fubjeft. 

Our  fubjeft  teaches  us,  that  the  bleffed  God,  in 
his  fovereign  goodnefs,  has  pointed  out  the  only  way 
of  life  to  guilty,  dyiffg  men.  This  way  is  through  his 
Son  whom  he  hath  given  a  ranfom  for  many.  By  hiiti 
we  are  to  make  our  approaches  with  humble  confidence, 
to  the  throne  of  grace,  with  an  affurance  that  we  fliall 
lind  acceptance. 

To  defer  us  from  every  falfe  hope  and  purliiit  of 

divine 


Ser.  X.  Dficf fines  of  Chrijlianity,  165 

divine  favour,  we  are  affured,  that  if  v\^e  come  not  in 
this  true  and  living  way,  we  fliall  never  find  a  reconciled 
God,  but  Ihall,  finally,  be  excluded  from  the  heavenly 
inheritance. 

Since  the  method  of  finding  acceptance  v/ith 
God  is  by  embracing  the  chriflian  faith  and  abiding  in 
it,  let  us  refle6l  upon  the  hazardous  error  of  thofe, 
who  would  reduce  all  fyilems  of  religion  to  one  com- 
mon level  ;  and  make  the  doclrines  of  Chrifl:  of  no 
greater  value  and  effedi  than  the  maxims  of  human  phi- 
lofophers  and  moralifts  ;  and  encourage  mankind  in  the 
fatal  delufion,  that  ajincere  perfiiajion  of  the  truth  cf  a- 
nyfyjiem  of  religkn  and  a  practice  correfpondent  to  that 
perfuafon  is  all  that  hreqitifje  to  render  7iie?i  acceptable 
to  the  Supreme  Being.  This  fentiment  originates  from 
a  criminal  inattention  to  the  inflru^tions  of  God's  word 
and  from  grofs  ignorance  of  the  fupereminent  excellen- 
cy of  chriltian  do^rine. 

Men  are  too  licencious  to  fubmit  to  the  reftraints 
of  Chriftian  duty,  and  too  proud  to  yield  their  judg- 
ment to  the  wifdom  of  God.  And  therefore  they  will 
fet  up  their  own  fchemes  of  doclrine  and  duty  in  op- 
ponnon  to  the  gofpel  of  God  our  Saviour. 

Must  we  be  holy  and  happy  in  God's  appointed 
way  ?  Mufl  we  be  chriitians  both  in  name  and  reality  ? 
Let  us  then  ferioufly  reile£t  upon  the  pra<5tical  import- 
ance of  embracing  the  truth  of  Chrift  in  the  love  of  it : 
Let  us  prudently  confider  the  folly  and  danger  of  con- 
tefting  and  refufmg  the  peculiar  and  didinguilliing  doc- 
trines of  the  Chriflian  religion. 

We  may  not  be  able  to  afcertain  the  exaft  degree 
of  error  in  do£lrine  which  is  incompatible  with  a  ftate 
of  grace  and  acceptance  with  God.  We  know  that 
men  may  entertain  feveral  falfe  fentiments  in  religion, 
and  yet  be  the  true  followers  of  Chrift.  And  men  of 
different  powers  of  mind,  and  poffefTed  of  different  ad- 
vantages and  opportunities  of  knowing  the  truth,  may 
^•dppt  different  degrees  of  error  without  excluding  them 

from 


J  66  A  Belief  of  the  peculiar  Ser.  %, 

from  acceptance  wIlIi  God,  The  fame  errors  may  be 
move  hazardous  to  one  man  than  to  another.  Proper 
allowances  muft  be  made  for  the  weaknefs  of  human 
nature,  the  preiTure  of  outward  temptations,  the  by- 
afs  of  a  corrupt  education  and  the  prejudices  of  precon- 
ceived opinions.  We  mull  therefore  be  cautious  neith- 
er to  concede  too  little,  nor  too  much  to  the  prepoffef- 
fions  of  miileading  cuftoms  and  fentiments.  But  how- 
ever, men  may  err  and  be  in  doubt  as  to  fome  points  of 
chriftian  dcftrine,  yet  there  are  leading  fentiments 
which  they  muft  adopt  and  firmly  believe,  in  order  to  be 
faved. 

God  in  his  word  has  revealed  a  fyflem  of  do6lrinc 
and  duties,  v/hich  he  has  required  us  to  believe  and 
prai^ife.  According  to  his  fovereign  right  he  has  pre- 
fcribed  the  way  of  fmners  return  to  himfelf  and  the 
terms  upon  which  he  will  be  at  peace  wjth  them.  He 
has  allured  us  that  v/e  cannot  make  our  own  terms.; 
tliat  he  will  not  regard  or  approve  the  will  worfliip  and 
fervices  of  finners  ;  that  we  muft  feel  and  confefs  our 
vile  and  hclplefs  condition  and  be  brought  to  rely  upon 
the  fcheme  of  life  which  he  hath  ordained  through  his 
Son  :  we  muft  chearfully  fubfcribe  to  the  great  doft- 
rines  and  duties  which  he  hath  teftined  to  us  by  his  Son 
from  heaven.  Will  we  then  be  fo  prefumptuous  as  to 
hope  and  feek  for  divine  favour  in  a  way  of  our  own 
invention,  and  upon  conditions  which  have  not  receiv- 
ed the  fanftion  of  our  offended  fovereign. 

To  rely  upon  a  method  of  favour  which  God  has 
not  exprefsly  pointed  out  and  approved,  would  be  to 
make  a  moft  fearful  plunge  in  the  dark,  and  to  reft  our 
highefi:  interefts  upon  conjecture  and  uncertainty.  But 
when  he  has  told  us,  that  Chriftian  do£lrines  muft  be 
believed  and  Chriftian  duties  praftifed,  of  he  will  take 
no  pleafure  in  us,  v/ili  utterly  reje£l  and  caft  us  oft"  for- 
ever ;  what  an  arrogant  and  mad  defiance  of  God  and 
Ills  unfearcliable  wifdora  is  it  in  us,  the  offending  chil- 
dren of  msn,  to  hope  for  pardon  atid  lay  claim  to  his 

favour. 


$ER.  X,  DoSlrines  cf  Chrijiimiity*  167 

favour,  while  we  rejeft  many  of  tlie  principal  maxims 
of  the  chr  jflian  faith  and  dilbelieve  the  tellimony  of  th^:. 
anointed  Jefus  ? 

Shall  we  rebellious  worms  prefume  to  come  to 
God  in  a  way  which  he  has  not  confccrated,  and  expect 
an  interell  in  his  love  upon  terms  which  he  has  refufed 
to  accept  ?  When  we  dcfpife  the  conllituted  way  of  ac- 
cefs  to  God,  do  we  Ihew  any  reverence  for  his  charafter 
or  conformity  to^iis  will  ?  Can  he  have  a  kind  regard 
to  us  ?  Or  we  a.  dutiful  hibmiilion  to  his  authority  ? 
Will  God  lightly  overlook  the  indignity  which,  by  our 
inventions,  we  call  upon  the  counfels  of  his  eternal 
wifdom,  and  the  reproach  we  affix  to  the  charafler  of 
his  beloved  Son,  our  anointed  Redeemer  ? 

God  hath  alTured  us,  that  he  will  not  be  fought 
unto  nor  be  reconciled  to  men,  except  through  a  media- 
tor :  That  as  he  is  one  God,  fo  there  is  but  one  mediator 
between  God  and  men,  the  man  Chrill  Jefus  :  Him  he 
hath  fet  up  from  everlafting  to  be  a  Prince  and  a  Sav- 
iour, to  give  repentance  with  the  remiiTion  of  fms,  that 
through  faith  in  his  blood  we  may  not  peridi  but  have 
everlafling  life.  This  is  the  teflinlony  of  the  Father 
concerning  his  Son,  and  when  we  dilbelieve  this  tefcim.o- 
ny,  we  make  God  a  liar.  And  will  God  hold  thofe  in 
his  favour,  who  make  him  a  liar  ?  Who  will  not  fubmit 
to  his  king  whom  he  hath  fet  upon  his  holy  hill  ?  And 
who  blafpheme  thofe  deep  counfels  of  his  redeeming 
goodnefs  in  which  he  has  manifelled  himfelf  fo  infinite- 
ly wifer  than  men  ? 

According  to  his  promife  to  the  Fathers,  he 
hath  raifed  up  unto  us  a  prophet  like  unto  Mofes  unto 
whom  he  hath  commanded  us  to  hearken.  He  hath 
given  awful  alfurances,  that  the  man  who  will  not  hear 
and  obey  the  voice  of  this  prophet,  that  foul  fliall  be 
cut  off  from  the  congregation  of  the  Lord.  To  this 
prophet,  Immanuel,  God  with  us,  the  Father  hath  giv- 
en witnefs  by  a  voice  from  heaven,  by  the  figns  and 
miracles  which  be  wrought,  by  the  unfullied  purity  of 

his 


1 68  A  Belief  of  the  peculiar  Ser.  X. 

Ills  life  and  do£lrines  by  the  wonders  of  his  death  and 
by  raifmg  him  again  from  the  dead  and  receiving  him 
up  into  heaven.  To  this  prophet  God  hath  command- 
ed us  to  give  heed  as  to  a  light  fhining  in  a  dark  place, 
as  to  the  light  of  the  world  who  alone  hath  revealed  the 
will  of  his  Father  and  the  w^ay  of  life  to  guilty  men. 
This  prophet  has  revealed  all  necclTary  and  ufeful  doft- 
rines  to  fmners,  and  has  made  it  an  indifpenfable  condi- 
tion of  divine  favour  that  they  embrace  and  continue 
in  thofe  doctrines.  If  we  abide  in  thofe  dodrines  we 
do  well  and  fliall  never  come  into  condemnation  ;  but 
if  we  deny  them  and  lead  a  life  repugnant  to  them, 
God  has  aflured  us,  that  his  foul  fliall  have  no  pleafure 
in  us.  He  will  treat  us  as  the  delpifers  of  his  grace, 
fuch  impenitent  fmners,  fuch  habitual  tranfgrelTors  and 
enemies  to  the  divine  character  that  we  can  never  fee  or 
enjoy  God  ;  we  have  neither  his  image  upon  our  hearts 
or  an  intereil  in  his  love.  Pretend  what  veneration  wc 
may  for  God  and  moral  duty,  we  remain  flrangers  to 
him  and  to  moral  duty,  until  we  adopt  the  chriflian 
fcheme.  Let  us  then,  not  only,  believe  chrlftianity  in 
general  to  be  a  good  and  true  religion,  but  imbibe  into 
our  minds  and  hearts  the  great  peculiar  fentiments  of 
it.  Ualefs  we  imbibe  the  doftrine  of  Chrift  there  can 
be  no  root  of  c^race  in  our  hearts  nor  any  hope  of  fafe- 
ty  in  our  condition.  No  other  fcheme  v/ill  ever  give  us 
proper  views  of  God  or  of  ourfelves  :  Nor  open  to  us 
any  door  of  accefs  to  his  propitious  prefence. 

Unless  we  cordially  believe  the  peculiar  do£l- 
rines  of  Chrift,  we  mud  remain  under  the  dominion  of 
fm  and  the  curfe  of  the  law  ;  under  darknefs  and  con- 
demnation with  the  world  ;  in  the  gall  of  bitternefs  and 
in  the  bonds  of  iniquity  ;  enemies  of  God  and  the 
children  of  that  wicked  one.  With  this  guilty  char- 
after  can  we  have  God  ? 

When  God  has  unveiled  to  us  a  way  to  his  fa- 
vour and  has  told  us  that  it  is  the  living  and  the  only 
way,  ihall  we   debafe  this  way  to  a  level  with   other 

fchemes 


Ser.  X.  Do5lrines  of  Chrifiianityy  169 

fclieiTies  of  religion  ?  Shall  we  fay,  wliy  this  is  a  good 
reJii^lon  but  other  fyftems  may  be  as  elFc^lual  to  oiir 
fafety  as  this  ?  Shall  v/e  thus  fct  up  the  image  of  Chrift 
in  the  temple  of  the  heathen  Gods  ?  Shall  we  arrange 
his  infpired  oracles  upon  the  fiime  llielf  with  Piato  and 
Seneca,  Confucius  and  Mahomet,  with  Hume  and 
Shaftfbury,  Paine  and  Volney  ?  No  !  In  all  things  let 
Chrift  have  the  preeminence. 

If  we  yield  not  to-him  the  honour  of  being  our 
only  Saviour  ;  if  we  receive  not  his  religion  as  the  on- 
ly true  and  faving  religion,  and  his  peculiar  docirines 
as  v/orthy  of  our  unfhaken  faith  and  tfTential  to  our  fal- 
vation  :  If  v/e  yield  not  this  dignity  and  glory  to  Chrift 
and  his  holy  docTtrines  we  reje<5l  the  Father  who  hath 
teftified  of  him  j  we  refufe  the  only  door  of  mercy  ; 
We  are  ignorant  of  that  tranfcendant  excellency  which 
belongs  to  the  adorable  and  divine  Jefus  ;  we  pra<n:i- 
cally  deny  the  Father  and  the  Son  and  there  is  no  light 
in  us. 

For  this  will  remain  a  folemn  truth  while  the 
Gofpel  is  preached  to  fmners  :  It  will  be  awfully  verifi- 
ed when  this  earth  and  thefe  heavens  (liall  be  diiTolved. 
"  He  that  believeth  fliall  be  faved  and  he  that  believ- 
"  eth  not  fhall  be  damned.'* 

"  Now  unto  him  that  is  able  to  keep  you  from 
"  falling,  and  to  prefent  you  faultlefs  before  the  pre- 
"  fence  of  his  glory  with  exceeding  joy,  to  the  only 
**  wife  God  our  Saviour  be  glory  and  majefly,  domin- 
"  ion  and  power,  both  now  and  ever,  Ammn. 


SERMON 


SERMON  XL 


HE     TR^^E     CHRISTIAN     CHARACTER      D£LI^fEATE 


Fhilippians  ii.   5.     Let  this  mind  be  in  you,  zuhich 
tvas  alfo  in  Christ  jesus. 


'^  i  ^HE  apofllc,  in  tliefe  words,  improves  the  exam- 
_1.  pie  of  Chriil,  as  an  argument  with  his  Philippian 
brethren,  for  their  cultivating  the  grace  of  humilit)^ 
An  example  (o  amiable,  he  doubted  not  would  have  its 
weight  with  them.  Their  minds  had  been  enlightened 
to  behold  the  glory  of  Chrift — they  valued  him  above 
every  other  objeft — hitherto  they  had  regarded  his 
"will,  and  they  were  ftill  in  a  fituation  to  receive  further 
mftruclioEs  refpe£ting  it.  The  apollile  was  acquainted 
with  their  love  to  Chrift,  and  had  frequently  been  vAt- 
nefs  to  the  elFect  of  his  example  in  leading  them  more 
cheerfully  to  obey  his  precepts.  He  had  juft  been  ex^ 
horting  them  to  love  and  union — -he  now  exhorts  them 
to  an  humble  fpirit  and  behaviour  ;  and  he  is  happy  in 
availing  himfelf  of  the  example  of  Chrift  to  inculcate 
upon  them  the  exercife  of  a  grace  of  fo  much  impor- 
tance. 

All  thofe  who  have  been  brought  over  to  the 
faith  of  Clirift,  are  difpofed  to  love  him^  They  are 
formed  to  approve  of  thofe  things  which  he  approves, 
and  to  love  thofe  things  which  he  loves.     They  feel  it 

their 


Ser.  XL  Delincaied.  i ; ". 

their  duty  to  cultivate  the  chriftian  graces  ;  and  tliey 
find  themlelves  Itrengthened  and  animated  in  their  en- 
deavours to  excel  in  every  one  of  them  by  the  confider- 
ation  of  his  example.  They  learn  by  this  that  every 
precept  may  be  reduced  to  pradice,  and  that  they  arc 
not  called  to  the  exercife  of  any  one  grace  but  v;hat 
was  eafy  to  him,  and  attended  with  pleafure. 

Jesus  ChriH:  was  remarkable  for  his  humility,  and 
was  diftinguiflied  for  the  exercife  of  every  virtue.  Ve- 
ry fitly,  therefore,  may  he  be  improved  for  an  exam- 
ple by  all  who  hear  of  him,  and  efpecially,  by  thofc 
who  have  named  his  name,  and  call  themfelves  his  dif- 
ciples. 

It  was  the  cafe  with  the  firft  <:hriftians  that  they 
exercifed  a  temper  like  Chrifl's,  and  adopted  his  line  of 
conduft  into  their  practice.  And  as  it  was  in  their  day, 
fo  it  is  in  ours.  I'hofe  v.^ho  are  real  chriflians  imitate 
Chrifl  in  his  humility,  and  in  every  thing  which  per- 
tains to  the  chriflian  charaifter.  Iney  are  like  him — ■ 
liave  the  fame  mind  ;  being  renewed  in  his  image  they 
have  wrought  in  their  hearts  all  thofe  graces  which  ap- 
peared in  his  life  to  the  greatefi:  advantage,  and— they 
are  called  to  encreafe  in  them  and  to  abound  more  and 
more. 

As  the  grace  of  humility  belongs  to  the  chriflian 
charafter,  the  words  of  the  text  might  pertinently  be 
improved  to  illuflrate  and  enforce  it  ;  but  as  this  is  on- 
ly a  part  of  the  charafter,  and  the  obje^i:  in  the  enfu- 
ing  difcourfe  is  to  delineate  this  character  in  a  general 
view,  the  words  will  be  improved  as  a  foundation  for 
mentioning  a  number  of  particulars  in  which  chriilians 
have  the  mind,  or,  are  like  Chrift. 

I.  They  are  like  Chrift  in  their  love  to  God  the 
Father.  The  bias  of  their  minds  is  changed  from  what 
it  has  been.  While  difobedient  and  ferving  divers  lufts, 
their  carnal  mind  was  enmity  againil  God,  and  they 
liked  not  to  retain  him  in  their  knowledge.  Indeed  they 
faw  not  any  thing  in  him  wherefore  they  fliould  love 

him. 


I'jz  1  he  true  Chrijiian  Character      Ser.  XL 

him.  But  love  has  ROW  taken  place  of  their  enmity. 
Their  underiian.dings  having  become  enlightened,  and 
their  wills  and  sfFeftions  renewed  and  fknclified,  they 
have  obtained  fome  proper  conceptions  of  God,  and 
love  him  in  a  meafure  as  they  ought.  Thofe  obje£ls 
which  before  had  engroiled  their  affeftions  they  fee  to 
have  no  excellence  compared  with  the  being  ihey  now 
iove  :  for  in  their  apprehenfion  he  polTeiTes  every  excel- 
lence, and  pofTeffes  them  to  an  infinite  degree.  And  this 
apprehenfion  is  independent  of  the  confideration  of  any 
good  he  may  do  to  them  ;  for  though  they  rejoice  in  his 
goodnefs,  and  iove  him  for  thofe  difpkiys  of  it  in  which 
they  are  themfelves  mod  immediately  concerned^  yet, 
they  love  him  principally  on  account  of  his  perfcflions, 
efpccially  thofe  which  are  moral.  Hence  we  iind,  Thou 
Jhalt  love  the  Lord  thy  God  ivith  all  thy  heart,  and  "with 
all  thy  foid^  and  with  all  thy  mind,  (Matt.  xxii.  37.)  is 
a  precept  which  accords  v/ith  their  feelings.  Such  beau- 
ty, fdch  excellence,  do  they  difcover  in  the  divine  char- 
a^er  as  eciipfcs  all  other  objefts  ;  and  it  appears  to  them 
infinitely  reafonable  that  they  fliould  love  him  in  the 
manner  required.  Tiiey  have  the  exam.ple  of  Clirill 
before  them  in  this  duty.  Love  to  his  Father  is 
an  affeftion  of  the  heart  which  was  very  manifcd 
in  him.  He  loves  with  a  perfeft  love.  They  who  are 
like  him  fee  his  example,  and  endeavor  to  aft  under  the 
"influence  of  it.  Cheerfully  w®uid  they  love  with  the 
ftrength  and  conllancy  he  does  ;  but  cv*^ing  to  their  in- 
dwelling corruptions,  and  the  ftrength  of  their  fpiritual 
enemies,  they  are  defeftive  in  their  love.  They  how- 
ever love,  and  the  breathings  of  their  fouls  are  ai'dent 
to  have  this  love  perfefted. 

2.  They  are  like  Chrifl  in  their  cheerfulnefs  to 
do  the  will  of  God.  His  cheerfulnefs  was  early  mani- 
feft  :  for  before  his  incarnation,  he  is  reprefented,  in 
view  of  the  obedience  he  was  to  perform,  as  faying,  Lo^ 
I  come  : — /  delight  to  do  thy  ijjill,  0  my  God  ;  yea  thy 
ktij,  is  within  my  heart.  (Pf.  -al,  7,  8.)  When  he  came 


Ser.  XL  Delineated  ^73 

in  the  flcfli,  and  entered  upon  hia  miniftry,  he  obf<^rv-. 
td  to  the  Jews,  /  carve  down  fromhea'ven,  not  to  do  ming 
own  will,  bat  the  will  of  him  that  fcnt  vie.  (John  vi.  38.) 
They  had  the  evidence  that  doing  the  will  of  his  Father 
was  a  matter  which  lay  very  near  his  heart.  He  enter- 
ed .upon  his  work  with  cheerfulnefs,  purfued  it  with 
conftancy  ;  and,  therefore,  when  it  was  accompliflied 
he  was  enabled  to  hft  up  his  eyes  to  heaven,  and  fay. 
Father,  I  have  glorified  thee  on  the  earth  :  I  have  finijh- 
ed  the  work  zuhich  thou  gai-ejl  me  to  do,  (John  xvii.  i. 
4.)  The  difciples  of  Chrift  have  learned  of  him  ;  and 
though  they  are  not  alike  perfect  in  their  obedience, 
"^tX.  they  perform  it  with  cheerfulnefs.  The  law  of 
God  is  his  will  to  them — it  is  the  VQry  image  of  his 
heart— a  tranlcript  Qi  the  perfections  of  his  nature. 
As  they  love  God,  they  therefore,  love  his  law — love 
to  do  his  will.  While  oppofed  to  God,  they  were  op- 
pofed  to  his  will,  and,  at  variance  with  every  thing  re- 
vealed to  them  as  their  duty  :,  but  their  hearts  of'  llone 
are  now  taken  away,  and  a  heart  of  flefli  is  given  them, 
fo  that  the  law -appears  differently  to  them  from  what 
it  did  formerly.  They  now  difccrn  its  fpirituality,  pu- 
i-ity  and  e.^tent  ;  and,  as  a  thorough  change  has  been 
^fFe(^ed  upon  their  wills  and  affeftions,  they  delighi; 
themfelves  in  the  law  of  the  Lord,  and  yield  a  v/illing 
and  cheerful  obedience  to  all  its  precepts.  Indeed^ 
they  can  do  no  other  while  feeling  with  the  pialmiitj 
and  fweetly  conftrained  to  adopt  his  language,  /  ejiccm 
all  thy  precepts  concerning  all  things  to  be  right  ;  and  I 
hate  every  fa Ife  way.  (Pf.  cxix.  128.)  It  is  true,  as 
they  are  fanciified  but  in  part,  that  inftances  frequent- 
ly occur  where  the  obedience  required  of  them  mili- 
tates againft  their  feelings.  The  a^b'ngs  of  grace  at 
thofe  times  are  feeble,  but  when  enlivened,  and  the 
fubje^ls  of  tliem  are  made  more  Ipiritual,  they  confer 
not  with  fieih  and  blood,  in  relation  to  any  duty  they 
are  called  to  perform,  however  hard  or  difficult.  They 
confider  the  will  of  God  revealed  in  bis  law-  as  a  rule 

♦  to 


iy^  The  irue  Chrijhan  Chara^er      Ser.  XL 

to  them  :  and  though  Chrifi:  has  perfeftly  obeyed  the 
law,  and  they  are  to  be  juflified  by  his  righteoufnefs, 
yet,  tlicy  do  not  conlider  the  law  as  fet  afide,  or,  their 
obligations  to  obferve  and  keep  it  as  in  any  mealure 
Vv^eakened.  The  idea  may  fometimes  enter  their  minds 
that  their  obligations  to  obferve  the  law  are  weakened 
on  the  account  of  Vvhat  ChriiL  has  done,  but  then  it  is 
an  idea  that  they  immediately  rejeft  with  horror  :  for 
they  are  loth  to  view  Chrift  as  being  the  njinifter  of 
fin,  and  they  have  no  defire  to  be  excufed  from  a  life 
of  the  moft  holy  obedience.  The  authority  of  God 
h  a  powerful  motive  with  them  to  do  his  will,  and,  an- 
other of  weight,  is  the  pleafure  connected  v.ith  their 
doing  of  it.  iVs  they  love  God  they  will  revere  his  au- 
thority and  endeavor  to  plcafe  hira  :  and  in  plealing 
him  they  will  derive  pleafure  to  themfelves.  Hence  we 
fmd  the  pfalmifl  faying,  The  law  of  the  Lord  is  perfeSl 
-"—the  fefcimony  of  the  Lord  is  fure — the  Jlatutes  of  the 
Lord  are  right — more  to  he  dqfired  are  they  than  gold^ 
•yea,  than  much  fne  gold  ;  fweeter  alfo  than  honey-,  and 
the  honey  comb— 'moreover,  in  keeping  of  them  there  is 
vreat  re-ward.  (Pf.  xix.  7,  8.  lo,  11.)  Very  fewchrif- 
tians  attain  to  that  eminence  in  grace  which  David  did, 
and  are  equally  cheerful  in  their  obedience  to  the  di- 
vine will  ;  and  yet,  all  of  them  are  cheerful  in  a  de- 
"£>ree,  and  do  the  will  of  God  from  the  heart. 

3,  They  are  hke  Chril!;  in  their  hatred  to  fin. 
God  the  Father  is  reprefented  as  faying  to  Chrift  his 
Son,  Thou  haft  loved  right eoufnefs,  and  Jjated  iniquity. 
(Heb.  i.  9.)  And  one  of  the  evangelifts  fpeaks  of  him 
as  looking  round  about  on  fome  with  anger;  being  grieved 
for  the  hardnefs  of  their  hearts.  (Mark  iii.  5.)  The  mofl 
of  mankind  think  they  feel  and  exercife  fome  hatred 
to  fm  ;  but  fm  in  itfelf  is  not  hated  by  them.  The 
jrunifment  of  fin  they  hate,  but  fm  is  their  delight,  and 
will  continue  to  be  until  they  are  renewed  and  fanftifi- 
ed  by  the  fpirit  of  God.  Chrifi  has  no  punifliment  to 
fear  :  for  he  knows  no  fm  j  (3  C(^  vi.  21.)  neither 

was 


•l»fc,R.  XI.  Delineated.  175 

was  guile  ever  found  in  liis  mouth,  (i  Pet.  ii.  22.) 
Neither  is  the  hatred  to  fm  thofe  exerciie,  who  have  the 
mind  of  Chrift,  occaf.oned  fo  much  by  the  puniflimenc 
threatened  fin,  as  by  other  confiderations.  They  are 
feelingly  fenfible  to  their  defert  of  fm  ;  but  they  hum- 
bly hope  in  the  mercy  of  God  through  Chrid,  that 
they  are  delivered  from  it.  Chrift  hates  fin  becaufe  it 
is  hateful  in  itfelf — hates  it  becaufe  it  is  contrary  to 
the  purity  of  the  divine  nature,  and  tends  to  the  def- 
truftion  of  all  good.  xA.nd  it  is  on  this  account  that 
real  chridians  hate  it.  There  are  other  things  they 
hate,  but  they  hate  fin  more  than  every  thing  elfe  ;  ef- 
pecially  at  thofe  times  when  they  refieft  on  the  great 
diflionor  it  has  brought  upon  God  ;  the  fea  of  fuffer- 
ings  the  blefifed  Jefus  paifed  through  on  acconnt  of  it  ; 
the  diftrefs  it  has  occafioned  them  ;  and,  the  (lores  of 
eternal  wrath  it  has  procured  for  fuch  as  die  impenitent. 
Though  juflified,  and  of  the  number  of  thofe  who 
will  finally  be  faved,  yet,  whenever  they  review  their 
fms  their  hatred  rifes.  They  feel  the  greatefl:  detefta- 
tion  againll  their  fins  whenever  the  eye  of  their  minds 
is  enlightened  to  fee  the  beauty  of  God's  holinefs  and 
the  purity  of  his  law,  or,  whenever  they  are  brought 
fuitably  to  reflect  on  the  obligations  they  have  always 
been  under  to  be  utterly  oppofed  to  fin,  and  fo  of  courfe 
to  the  commifiTion  of  it.  They  not  only  hate  fin,  but 
they  hate  fin  of  every  kind  :  and  though  their  hatred 
is  excited  principally  againft  the  fins  of  their  own  hearts 
and  lives,  Vvhich  they  are  better  acquainted  with  than 
with  thofe  of  others,  yet,  they  hate  fin  wherever 
they  fee  it. 

4.  They  are  like  Chriil  in  their  benevolence,  or, 
good  will  to  mankind.  The  rays  of  his  benevolence 
like  the  rays  of  the  fun  fbone  all  around  him.  His  be- 
nevolence fiione  through  every  ftage,  through  every 
fcene  of  his  life,  efpecially  in  his  agonies  in  the  garden, 
and  in  the  excruciating  pains  he  endured  on  the  crofs. 
Indeed  his  benevolence  hath  ever  been  in  exercife. 

There 


ty6  TiJi  true  Ubrytuvi  Charatier     SiiR.  XI 

There  were  fpecial  maiiifcflatlons  of  it  while  he  was  in 
the  fielli ;  but  the  rays  of  it  v.? ere  feen  before  his  incar- 
nation, and  have  beerl  abundantly  fnice  his  refurreftiari, 
and  afcenfion  into  heaven.  This  temper,  this  friendly 
difpofition  of  heart  belongs  to  thofe  who  aft  agreeably 
to  their  chriftianprofeilion.  (Matt.  xxii.  39.)  Love  thy 
neWhbor  as  fhfdf^  is  a  precept  which  comes  to  them 
with  the  {lime  autliority,  as.  Love  the  Lord  thy  God 
'ivith  all  thine  heart.  And  they  are  fenfible  it  would  be 
folly  in  the  extreme  for  them  to  pretend,  that  they 
exercife  love  to  one,  while  they  withhold  it  from  the 
other.  Neither  would  this  be  agreeable  to  their  new 
nature  :  for  being  formed  in  the  image  of  Chrifl:,'  who 
is  love,  they  cannot  but  love.  And,  thereforCj  we  find 
that  their  love  or  good  will  does  not  reft  merely  in  the  ex» 
prcilions  of  the  lips,  but  is  expreiTed  in  benevolent  afts : 
As  they  love  all  they  do  good  to  all,  efpecially  unto  them 
■zchj  arc  of  the  houfehold  of  faith.  (Gal.  vi.  i  o.)  Man- 
kind, univerfally,  fhare  in  their  affedtions  ;  but  it  is 
the  excellent  of  the  earthy  in  whom  they  principally  de- 
light, and  whole  comfort  and  happinefs  they  are  mod 
engaged  to  promote.  The  graces  of  ChriiVs  fpirit  are 
inaaifefl  in  them  ;  and  though  the  refemblance  of  Chrill 
they  exhibit  is  very  imperfeft,  yet  they  love  that  re- 
femblance. They  love  every  thing  in  which  Chrifl:  is 
to  be  ieen.  T'^'icir  love  is  not  a  party  love  as  fome  im- 
agine- They  lo'/e  not  the  members  of  Chrid  merely 
on  account  of  their  bearing  the  fame  name  with  them, 
or,  becaufe  they  are  united  with  them  in  the  leading 
points  of  chriftianity,  but  they  love  them  becaufe  they 
jiave  the  image  of  Chrill,  are  members  of  his  myftical 
body,  and,  of  the  number  of  thofe  whom  he  will  e- 
ternally  delight  to  acknowledge  as  his  friends.  This 
love  of  theirs  \v\W  prompt  them  to  exert  themfelves  in 
fuch  ways  as  Chrid  hath  fliown  are  evidential  of  love 
to  himfelf.  They  will  feed  the  hungry  and  clothe  the 
naked.  Tliey  will  coiiimunicate  to  them  of  their  good 
things  as  they  may  need  ;  and  they  fvill  ftrive  not  on- 

Iv 


3Er\,  XL  Delineated,  177 

ly  to  make  them  comfortable  in  this  world,  but  to  be 
lifciul  to  them  in  their  progrefs  to  a  better.    ;< 

It  is  faid  of  Chrift  that.  Having  loved  his  own 
zvhich  were  in  the  world,  he  loved  them  unto  the  end. 
(John  xiii.  1 .)  The  benevolence  of  his  heart  hath  been 
v/ondcrfully  difplaycd  towards  mankind  ;  but  there  are 
none  who  (liare  his  love  as  his  followers  do.  How  fre- 
quently in  the  days  of  his  flefli,  when  retired  from  the 
multitude,  and  feated  in  the  company  of  his  difciplcs, 
did  his  whole  foul  go  forth  in  love  to  them  !  And  how 
ftrongly  does  the  ardor  of  his  afiHlions  appear  when 
he  was  about  to  leave  them  and  go  to  the  Father  !  In- 
deed iince  his  afcenfion,  they  have  every  evidence  that 
liis  love  to  them  is  indefcribably  great,  flrong  and  vehe- 
ment. For  their  fakes.  In  fubferviency  to  his  Father's 
glory  and  the  reward  he  has  in  view,  he  is  governing 
all  things.  He  is  interceding  for  them  in  heaven,  and 
purpofes  fpeedily  to  receive  them  to  himJelf,  to  be 
where  he  is,  to  behold  his  glory  and  be  happy  forever. 
And  ihall  Chrift  love  them  to  the  degree  he  does  and 
they  not  love  one  another  ?  It  is  not  to  be  fuppofed. 
Therefore  we  iind  that  one  evidence  among  others 
which  they  have  of  their  loving  Chrift  is  the  love  they 
have  one  to  another.  (John  xiii.  'i^^.')  There  can  be  no 
love  to  God,  or  Chrift  where  this  love  is  wanting,  (i 
John  iii.  17.) 

5.  They  are  like  Chrift  in  their  humility.  Though 
he  was  in  the  form  of  God,  and  thought  it  not  robbery  to 
be  equal  with  God,  yet  he  ?nade  himfelf  of  no  reputation^ 
end  took  upon  him  the  form  of  a  fervant  and  was  made  in 
the  likenefs  of  men,  and  humbled  himfelf,  and  became  obe- 
dient unto  death,  even  the  death  of  the  crofs.  (Philip,  ii. 
6,  7,  8.)  The  extraordinary  action  of  Chrift's  in  thus 
abafmg  himfelf  is  above  their  power  to  copy,  but  they 
may  copy  the  difpofition  he  manifefted  in  this  aftion  of 
his.  He  was  humble  under  all  circumftances  5  and  his 
humility  at  all  times  appeared  to  advantage,  whether 
he  was  alone  with  his  difciples,  or  with  a  large  multi- 

Y  tude. 


S/S  ^he  irne  ChrjjVian  CharaBer      Ssr.  XL 

tude.  How  fully  was  this  difpofition  afted  ont  T/hea 
he  condelcended  to  waih  his  difciplcs'  feet.  Nor  was 
it  lefa  manifed  at  the  time  the  air  v/as  rent  with  the  ac- 
clamations of  the  multitude,  Grying*  Hofanna  to  the  Son 
of  David  :  BleJJcd  is  he  that  eometh  in  the  name  of  ths 
Lord.  (^Matt.  xxi.  9.)  Iinperfe£lly  indeed  do  thofe  who 
are  like  Chrifl  imitate  him  in  this  particular  :  but  yet 
they  put  oil  humblenefs  of  mind,  A  grace  fo  excellent 
as  this  fails  not  to  attraft  their  attention.  And  though 
they  meet  with  many  obflruftions  to  retard  its  growth 
and  encreafe,  yet  their  conilant  endeavor  is  to  grow 
more  humble,  to  poflefs  more  and  more  of  the  difpofi- 
tion fo  apparent  in  him,  whom  they  call  their  Lord  and 
iMafter. 

&.  They  arc  like  ChviR  in  their  meekilefs  under 
provocations.  When  Chrijl  ivas  reviled^  he  reviled  7ioi 
4gain.  (i  Pet.  ii.  23.)  As  a  lamb  before  his  Jl^earers  is. 
dumb,  fo  opened  he  not  his  mouth.  (A<Sls  viii.  32.)  Un- 
der ail  the  provocations,  infults  and  abufes  he  received 
from  fmners,  there  never  was  an  intimation  on  his  part, 
that  he  v/ifh:ed  to  revenge  himfelf  upon  them*  And, 
therefore  we^  find  that  under  the  groffeft  provocations 
and  abufes  which  he  received  at  his  trial,  and  upon  the 
crofs  he  imprecated  no  curfe  upon  them,  but  prayed. 
Father,  forgive  tbe?n,  for  they  know  7iot  what  they  do, 
(Luke  xxiii.  34.)  An  excellent  example  is- this  for  thcT 
friends  of  CV.rifl  to  imitate.  They  a£l  under  the  influ- 
eijce  of  it  fo  far  as  they  are  fanftified.  The  occafions 
arc  frequent  where  they  are  tempted  to  rife  into  refent- 
ment  under  the  provocations  and  abufes  they  receive. 
So  ftrongly  is  pride  interwoven  in  their  nature  (a  paf* 
Hon  furprifmgly  operated  upon  by  abufe)  that  grace 
will  never  fo  thoroughly  fabdue  it  while  they  are  in 
this  world,  but  they  will  be  in  danger  of  returning  one 
abufe  for  another.  This  is  a  weaknefs  which  they  feek 
for  grace  to  overcome.  Senfible  how  eafily  they  may 
be  led  allray  they  confider  the  example  of  Chrifl:,  and  • 
leek  for  grace  to  preferve  them  from  a  vice  which  fo 

eafily 


Seji.  XL  Delineafedo  s?.; 

callly  befets  tliem.  And  they  endeavour  to  keep  in 
mind  the  dire£Hon  of  the  Apoftle  Paul  to/>r//  offmiger, 
Kvrath^  malice  and  jilthy  communication  ;  and  to  put  o?i,  as 
the  eled  of  God,  bowels  of  mercies,  kindnefs,  humblenefs 
cf  mind,  meehnefs^  longfuffering  and  a  ffirit  of  forgrce- 
nefs,     (Coloffians  iii.  8.   12,  13.) 

7.  They  are  like  Chrifl  in  their  refignation  tc  ths 
will  of  God  under  trials  and  fufferings.  Chrift  was  ■^^ 
pattern  of  perfect  refignation.  Under  circumilances 
inore  diflrelFing  than  any  mere  human  creature  was  ev- 
er put  into,  he  could  fay,  0  my  Father,  if  this  aip  may 
notpafs  away  from  me,  except  I  drink  it,  thy  will  be  done, 
(Matthew  xxvi.  42.)  \Vlien  thofe,  who  are  real 
chriflians  view  themfelves  in  a  jitft  light,  and  have  their 
faith  ftrengthened  to  behold  the  wifdom,  power  and 
goodnefs  of  God,  and  are  led  to  trufl  in  his  covenant 
faithfulnefs,  they  are  willing,  however  trying  it  may  be, 
io  bear  v/hatever  God  is  pleafed  to  put  upon  them. 
They  know  they  are  not  their  own  but  God'-s,  and 
that  he  has  an  unqueftionable  right  to  order  all  events 
in  regard  to  them  as  he  pleafes.  Their  duty  to  fubmit 
is  pad  difpute  with  them.  The  hand  which  alflifl:? 
they  verily  believe  will  lay  no  more  upon  them  than  he 
will  enable  them  to  bear.  And  as  he  has  promifed  that 
his  grace  fhali  be  fufficient  for  them  in  every  tim.e  of 
troubl^  they  truft  the  promife,  and  leave  it  with  him 
to  order  their  trials  in  thofe  feafons  and  raeafures  he 
fees  to  be  beil, 

8.  They  are  like  Ghrifl;  in  their  contempt  of  the 
world.  The  world  is  a  good  one,  and  fitted  for  their 
reception  while  paffing  through  it.  And  as  every  crea- 
ture of  God  is  good,  and,  is  to  be  received  with  thankf- 
giving,  fo  they  are  to  be  thankful  to  him  for  the  world  j 
but  they  are  not  difpofed  to  portion  their  hearts  in  it. 
There  is  fomething  preferable  in  their  view^,  and, 
therefore  they  treat  the  world  comparatively  with  con^ 
tempt.  The  pleafures  of  the  world's  alfording  are  emp=- 
ty  and  tranlient—and  aot  fuited  to  their  immonal 

minds* 


I  So  The  true  ChriflmnCharaBer     Ser.  Xt 

minds.  They,  therefore,  cannot  but  defpifc  them. — . 
A  better  good  cngroffes  their  affe£l:ions.  Their  defires 
are  after  God  as  a  portion  ;  and,  fronri  the  experience 
they  have  aheady  had,  they  expeft  to  find  him  fufScicnt 
to  fatisfy  their  willies  to  the  fulleft  extent.  They  have 
Chrift  for  their  example.  While  he  was  in  the  world 
he  iifed  the  comforts  of  it  as  not  abufmg  them  ;  but 
they  v/ere  riot  things  on  which  he  fet  his  heart.  They 
were  light — were  vain  and  contemptible  compared  with 
other  things  he  had  in  view.  He  v/as  v/illing  to  be  in 
the  world  while  doing  the  will  of  his  Father  ;  and 
y/hen  it  was  accompliihed  he  was  as  willing  to  leave  the 
world.  There  was  not  any  thing  in  it  to  urge  his  flay 
longer. 

9.  They  are  like  Chrift  in  their  hearts  being  in 
heaven.  His  heart — his  afFeftions,  while  in  the  flefli, 
were  "placed  on  things  above.  He  loved  to  dv/cil  in  his 
thoughts  upon  thofe  things  which  are  out  of  the  fight 
of  mortals.  This  is  the  cafe  with  thofe  who  refped 
Chrift,  and  revere  his  precepts  and  ejiample.  As  their 
treafure  is  in  heaven  their  hearts  of  courfe  mult  be 
there.  (Matthew  vi.  21.)  God  and  Chrift  are  there 
—faints  and  angels  are  there,  and  there  are  employ- 
ments that  will  be  fuited  to  their  natures  when  they  fhall 
be  wholly  freed  from  fin  and  are  made  perfefl  in  holinefs. 
And  there  is  the  place  where  they  are  to  praife  5nd  re- 
joice, to  wonder  and  admire  forever  and  ever.  Though 
the  heavenly  world  is  invifible  to  them,  yet  faith  brings 
down  thefe  things  to  the  view  of  their  mental  fight. 
The  view  ferves  to  excite  and  raife  their  affeftions,  and 
difpofe  them  more  and  ftill  more  to  ftrive  for  the  free, 
uninterrupted  enjoyment  of  all  the  good  they  have  in 
profpeft. 

The  limits  of  a  fingle  difcourfe  will  not  admit  of 
bringing  into  view  all  the  particulars  in  which  thofe  are 
like  Chrift  who  make  him  their  example.  It  would  be 
cafy  to  adduce  and  enlarge  upon  the  zeal  of  Chrift  for 
his  .Father's  honor  (John  ii.  1 4.)  and  the  good  of  men. 

(Set 


Ser.  XI.  Delineated*  tti 

(Sec  his  life  as  recorded  by  the  Evangellfls.)  His  re- 
gard for  the  fabbath  aiid  public  worfiiip,  (Luke  iv.  1 6.) 
his  abounding  in  prayer  in  all  its  forms,  in  public,  (Luke 
xi.  I.)  with  his  difciplcs,  (Luke  ix.  1 8.)  who  were  his 
family,  and  in  private.  (Mark  i.  35.)  But  thefe  and 
other  things  which  Chriftians  are  careiul  io  imitate  mud 
neceflarily  be  omitted  from  being  particularly  confidered 
at  prefent. 

What  remains  of  the  fubje£l  is  feme  improve^ 
ment. 

L  How  encouraging  to  a  life  of  chrlflianity  is  the 
example  of  ChriCt  !  The  precepts  of  chriflianity  are 
neither  above,  or  below  our  nature.  Different  from 
man)'  human  theories  which  appear  beautiful  till  an  at- 
tempt is  made  to  reduce  them  to  pra£i:ice,  this  fyftem  of 
precepts  bears  the  clofell  examination,  and  opens  new 
beauties  to  the  mind, ,  in  proportion,  as  men  conform 
themfelves  to  it.  The  evidence  of  divine  original  thefe 
precepts  carry  in  them,  and  their  obvious  tendency  to 
refine,  ennoble  and  make  happy  are  arguments  of  great 
weight  in  favour  of  a  life  of  chriftianity.  A  conlide- 
rate  mind  .views  them  fufficient,  independent  of  any  oth- 
er :  and  yet,  as  men  proceed  with  more  refolution  and 
cheerfulnefs  in  attempting  a  thing  which  they  know  has 
been  done  by  another,  it  cannot  fail  of  being  defirable 
to  have  an  example  of  holy  living.  Such  an  one  we 
have  to  perfection  in  the  life  of  Jefus  Chrift.  Inftead 
of  leaving  us  in  the  wide  field  of  conjectures  refpe£l- 
ing  a  matter  of  fo  much  importance,  he  hath  gone  be- 
fore us  and  proved  to  a  demonftration,  that  it  is  a 
prafticable  thing  to  be  like  God  and  do  his  will.  How 
greatly  encouraging  is  the  example  of  Chriil,  and  pow- 
erfully (trong  does  it  plead  with  us  tq  rife  and  follow 
him  ! 

IL  How  unlike  Chrid  are  many  who  call  them- 
felves chriftians  !  There  is  fomething  in  the  chrillian 
pame  very  fignificant  :  It  fuppofes  of  thofe  who  con- 
fent  to  be  called  by  it  that  they  poflefs  the  fame  excel- 
lent 


%f:Z  The  ime  Chrl/^ian  Ckarailer     Csn.  XI, 

lent  fpirit  which  v/as  manifeft  in  Chrifl,  andthat  they 
tvalk  as  he  v/aiked.  This  muft  be  fuppofed,  if  it  is  al- 
lowed that  there  is  any  fignificance  in  the  name  ;  and 
yet  there  are  many  called  by  it  who  have  no  likepefs  to 
Chrill:.  Of  thefe  are  thofe  who  profefs  Jefus  Chrifl 
to  have  come  in  the  flefli,  v»'hile  yet,  they  hold  not  to 
one  half  of  the  elTentials  of  Ghrjflianity.  And  this  13 
iilfo  the  cafe  with  thofe  who  profefs  to  believe  in  all  the 
ciTentials  of  chriiHanity,  and  yet  are  openly  profane, 
vicious  and  immoral.  There  is,  truly  fpeaking,  no 
propriety,  in  confidering  thofe  to  be  chriflians,  who 
deny  the  principal  dodrines  of  chriflianity,  though  they 
snay  profefs  to  receive  as  truth,  fome  things  which 
Chriil  hath  taught.  Neither  are  thofe  to  be  thus  con- 
fidered  who  hold  to  the  elfentials  of  chriflianity  by 
their  profefCon,  and  yet,  contradifc  their  profelFion  by 
their  impious  pra^ices.  Such  are  really  infidels,  or 
worfethan  imideis,  as  Paul  intimates  to  Timothy,  but  if 
any  provide  not  for  his  ciun  and  f pedal ly  for  thofe  of  his 
own  houfiy  he  hath  denied  the  faiih^  and  is  ivorfe  than 
an  infidel.  The  fime  may  be  faid  of  all  who  live,  with 
allowance,  in,  the  neglecl  of  any  of  the  precepts  of 
Chrifl's  holy  religion.  Allowing  this  reprefcntaiion  to 
be  jufl,  how  great  a  proportion  of  thofe  who  are  called 
chriflians  may  therefore  be  confidcred  as  being  unlike 
Chrifl  ? 

III.  We  fee  the  grofs  inconfiflence  of  thof;^  who 
profefs  to.  be  like  Chrifl,  and  yet  do  not  follow  him. 
There  are  probably  thofe  of  this  character  in  every 
part  of  the  world  called  chrifiian^  and  there  may  be 
reafon  to  fear  that  there  are  fome  of  them  in  every  re- 
ligious aiTenibly.  The  inconfiflence  is  fo  great  that  no 
confideratc  perfon  can  think  it  an  honor  to  him  to  bo 
guilty  of  it.  And,  therefore,  it  is  hoped,  no  excep- 
tions will  be  taken  while  an  attempt  is  made  to  deteft 
"and  expofe  it.  Should  any  fuch  be  prefent,  they  will 
be  pleafed  to  fufFer  fome  plainnefs  of  fpeech. 

You  v/ho  are  deflituteof  the  meeknefs  and  gcn^ 

tbnsfs 


ticnefs  of  Chrift — who  put  on  anger  and  n(c  into  piu-- 
fion  at  every  trifling  offence^  how  abfurd  is  your  cor  =.- 
dud  !  You  profefs  to  be  like  Jefus  Chriil ;  to  be  I.  ■ 
fi)IIov/ers,  while  yet  you  have  none  of  his  meeknefs  an  ) 
gentlenefs.  There  is  fomething  very  pleafing  in  a  view 
of  his  conduft  under  trials.  To  fee  him  when  he  wa? 
reviled,  not  reviling  again — to  fee  hitn  enduring  the 
contradiftion  of  fnineis  againft  himfelf,  and  praying  for 
Ilk  murderers  even  in  the  agonies  of  death,  what  fight 
can  be  more  pleafnig  !  more  delightful  !  Is  it  not  a 
fliame,  a  fcandal,  a  reproach  to  the  holy  name,  by 
which  you  are  called,  to  rife  into  angry  refentment  at 
every  little  offence  committed  againft  you  ? 

You  who  are  grafping  after  the  world,  and  fct^ 
ting  your  alFe61ions  on  things  which  are  feen  and  tem-^ 
poral,  how  widely  dees  your  condufl  differ  from  his 
whom  you  wifh  to  be  thought  to  refemble  !  He  was 
dead  to  the  world  and  its  vanities.  He  defpifed  the 
world  as  heartily  as  you  love  it.  .  Was  he  fuch  as  you 
reprefent  him,  fetting  his  affe(5tions  upon  thefe  things  ? 
Was  he  thoroughly  engaged  in  laying  up  treafure  on 
the  earth  ?  He  was  not,  but  juil  the  reverfe. 

You  who  are  fabbath  breakers — who  negle<^,  or 
carelefsly  attend  upon  the  duties  of  the  fanftuary,  are 
you  not  chargeable  with  the  groifell  inconfillence  ?— 
Chrifl  did  not  thus  ;  and  yet  you  profefs  to  be  like 
him.  Do  you  not  know  that  Jefus  Chrift  had  a  facred 
regard  to  the  fabbath — -that  he  loved  the  places  where 
God  has  recorded  his  name.  And  that'  he  manifefleci 
a  great  regard  to  the  duties  of  public  worfliip  by  a  con- 
ftant  and  careful  attendance  upon  them  ?  And  do  you 
not  know  that  he  left  his  example  for  you,  and  that  he 
requires  you  to  do  as  he  has  done  ? 

Ye  who  are  fo  fwallowed  up  in  felf  that  you  care 
little  about  the  honor  of  God  or  the  good  of  your  fel- 
low men,  fobc  that  your  own  intereft  is  advanced,  how 
litde  of  the  chriilian  do  you  exercife  and  manifeft  ! 
What  a  lying  profelTicn  do  you  make  when  you  profefs 

to 


*?4  The  true  Chrlfilan  Ckara6ler     cvuk,.  aL 

to  be  like  Chilfl — like  him  who  flamed  with  inextia- 
guifhable  ardor  for  the  glory  of  God  and  the  good  of 
mankind  !  It  is  one  of  the  grofleft  inconfiflencies  con- 
ceivable to  pretend  that  you  are  like  Chrift,  and  have 
his  mind  while  you  are  living  to  yourfdves. 

Ye  who  arc  profane — are  intemperate — are  for" 
malifts  in  religion — in  a  word,  all  of  you  who  are  not 
in  heart  and  life  really  like  Jefns  Chrift,  are  you  not 
guilty  of  the  grolTefl  inconfiflence  ?  You  profefs  to  be- 
lieve that  one  end  of  Chriil's  coming  into  the  world 
was  to  deliver  his  people  from  all  iniquity,  while  yet  you 
run  into  it  with  greedinefs.  You  have  chofen  him  for 
your  example,  and  yet  you  are  not  careRiI  to  copy  him 
in  a  fmgle  particular.  Certainly  you  are  chargeable 
with  great  inconfiflence.  It  becomes  you  therefore  to 
take  fliame  to  yourfelyes,  and  humbly  look  to  God, 
through  Jefus  Chrift,  to  difpofe  and  enable  you  in  fu- 
ture to  live  agreeably  to  your  profeflion  and  engage- 
ments. 

IV.  What  has  been  faid  may  be  improved  for 
matter  of  humiliation  to  all  chriftians.  However  they 
are  like  Chrift — and  with  propriety  may  be  faid  to  have 
his  mind,  yet,  they  are  by  no  means  fo  fully  like  Chrift 
as  they  ought  to  be.  Let  thofe  of  you  who  are  chrift- 
ians, for  a  moment,  think  what  you  profefs  to  be,  and 
what  you  are  bound  to  be  by  your  profellion.  O  how 
meek — how  humble — how  dead  to  the  world — how  a- 
iive  in  his'affe6lions  towards  heaven — ^liow  zealous — 
how  indefatigable  in  God's  fervice,  and  for  his  honor 
and  the  good  of  mankind  was  he  whom  you  acknow- 
ledge your  Lord  and  mafter !  When  you  conftder  him, 
w^ho  is  the  high  prieft  of  your  profefTion,  can  you  help 
refiefting  how  hoiily  you  ought  to  walk  ;  and  can  you 
at  the  fame  time,  fail,  of  being  deeply  humbled  under 
a  fenfe  how  exceedingly  you  have  fallen  jfhort  of  his 
example  ?  Certainly  the  very  beft  of  you  have  abund- 
Jtnt  caufe  for  deep  humiliation. 

V.  Be 


J3er.  XL  Delineated.  185 

V.  Be  exhorted  therefore  to  make  It  your  princi- 
pal concern  to  be  what  you  profefs  yourfelves  to  be. 
Dread  nothing-  fo  much  as  dillionouring  Chrifl  by  a  life 
of  unlikenefs  to  him.  Keep  ever  in  your  view  the  a- 
miable  pattern  Jefus  Chrifl  has  fet  before  you.  In  that 
you  may  fee  what  you  ought  to  be.  While  you  love 
God — are  zealous  for  his  honor — cheerfully  do  his  will 
— love  all  men — are  patient  under  injuries — fubmiflive 
to  the  divine  allotments — are  weaned  from  the  world, 
and  are  heavenly  in  your  affeftions,  you  will  advance 
the  glory  of  God,  the  honor  of  tlie  Redeemer,  ferve 
the  caufe  of  truth  and  be  eminently  ufeful  in  your  gen- 
eration. And  this  will  be  for  your  comfort  in  this 
world,  and  for  your  everlafting  advantage  in  the  world 
to  come.  Senfible  of  your  need  of  divine  influence 
to  enable  you  to  be  more  like  Chrifl — be  exhorted  with 
frequency  and  fervency  to  ply  the  throne  of  grace  that 
you  may  have  large  meafures  of  the  fpirit  of  Chrill  ; 
and  fee  that  you  carefully  improve  every  mean  appoint- 
ed for  the  purpofe.  In  this  way  you  may  hope  to  adorn 
your  profeffion,  and  to  be  to  the  honor  and  praife  of 
him,  who  hath  loved  you  and  waflied  you  from  your 
fnis  in  his  own  blood,  and  hath  made  you  kings  and 
priefls  unto  God  and  his  Father  ;  to  him  be  glory  and 
dominion  forever  and  ever.     Amen. 


%  SERMON 


|:%-H^fr^^#^^^^^^^ 


SEE.MON  XII. 


t)F  LIVING    UNDER   THE   EYE    OF  GOD. 


Psalm  xvi.  8.     I  have  fit  the  Lord  alivays  bc" 
fore  me* 


THESE  words  with  what  follow  in  this  pfalm  havd 
ultimate  rcfpeft  to  Chrift.  Some  expreiTions  the 
pfalmift  ufes  can  be  true  of  none  but  him ;  particular- 
ly thofe  in  the  tenth  verfe;  '*  Thou  wilt  not  leave  my 
foul  in  hell,"  or  the  grave  ;  "  neither  wilt  thou  fufFer 
thine  holy  One  to  fee  corruption.'*  David  here  fpeaks 
in  the  name  of  the  MelTiah,  of  whom  he  was  an  emin- 
ent type :  and  the  words  contain  a  plain  predidion  of 
the  fpeedy  refurreclion  of  the  Son  of  God  from  the 
dead.  Thus  are  they  explained  and  applied  in  the  New 
Teflament,  where  v/e  find  our  text,  and  the  palTage 
with  which  it  is  connefted,  cited  at  large.  (A£ls  ii.  25,' 
and  xiii.  36. 

The  words  of  our  textj  therefore,  as  applied  to 
the  Saviour,  muft  fpeak  the  fpecial  prefence  of  his  Fa- 
ther with  him  in  his  mediatorial  undertaking.  But 
thefe  words  may  likewife,  with  propriety,  be  applied  to 
chriftians,  who  are  the  members  of  Chrifl,  and  anima- 
ted by  the  fame  fpirit.  "  I  have  fet  the  Lord  always 
before  me.'*  The  pious  fentiment  here  expreffed,  may 
and  fliould  be  adopted  by  every  chrillian. 

To 


S£R.  Xlf;^  the  eye  cf  God,  1S7 

To  fet  tlie  Lord  always  before  us,  means,  in 
general,  the  living  under  the  immediate  eye  and  infjiec- 
tion  of  God.  To  do  this,  is  both  our  wildom  and  hap- 
pinefs. 

What  is  propofed  in  this  difcourfe  is  to  fliew 
what  is  implied  in  fuch  a  life  5  and  what  are  the  advan- 
tages that  will  refult  from  it. 

Firji,  Let  us  enquire  what  is  implied  and  fignifi- 
cd  in  a  perfon's  living  conftantly  as  in  the  prefence,  and 
under  the  infpeftion  of  the  great  God,     This  implies, 

1.  A  BELIEF  of  the  divine  Omniprefence.  That 
the  God  with  whom  we  have  to  do  is  every  where  ; 
that  he  filleth  immenfity,  and  cannot  be  circumfcribed 
by  place  or  time  j  but  in  refpe<5i  of  his  being  and  ef- 
fence  is  equally  and  always  in  every  part  of  the  uni- 
verfe  j  that  the  heaven  of  heavens  cannot  contain  him, 
and  no  place  can  either  include  or  exclude  his  prefence  ; 
therefore  there  is  no  creature  that  is  not  manifelT:  before 
him,  but  all  things  are  naked  and  open  to  his  all-com- 
prehending view. 

2.  The  living  under  the  eye  of  God,  or  fetting 
the  Lord  always  before  us,  implies  not  merely  a  fpecu- 
lative  belief  of  the  divine  ubiquity  ;  but  a  realizing, 
feeling  fenfe  of  this  important  truth,  and  with  a  fpe- 
cial  application  to  ourfelves.  The  devout  chriftian  be- 
lieveth  and  is  deeply  imprelled  with  the  behef  that  the 
omniprefent  God  is  really  prefent  with  him.  He  can 
heartily  adopt  that  pious  fentiment  exprefted  by  Sarah's 
maid  ;  "  Thou  God  feed  me  ;'*  or  can  join  in  the  more 
fall  and  explicit  language  of  David  in  the  139th  pfalm  ; 
"  O  !  Lord  thou  haft  fearched  me  and  known  me  ;  thou 
knoweft  my  downfitting  and  mine  uprifmg  ;  tliou  com- 
paffeft  my  path,  and  art  acquainted  with  all  my  ways  ; 
thou  haft  befet  me  behind  and  before  and  laid  thy  hand 
upon  me.  Whither  fliall  I  go  from  thy  Spirit  ?  or  whith- 
er fhall  I  flee  from  thy  prefence  ?  If  I  afcend  up  into 
heaven  thou  art  there  ;  If  I  make  my  bed  in  hell,  be- 
kold  thou  art  there  j  if  I  take  the  wings  of  the  morn- 


1 88  Of  Imng  Under  Ser.  XIL 

ing  and  dwell  in  the  uttermofl:  parts  of  the  fea,  even 
there  fliall  thy  hand  lead  me  and  thy  right  hand  fliali 
hold  me." 

The  views  of  one  who  lives  under  the  eye  of 
God,  are  totally  different  from  thofe  foolifli  and  mifla- 
ken  people,  who  conceive  pf  the  fupreme  Being  as  ab- 
fent,  and  at  a  vaft  diilance  from  them  ;  having  his  rcf- 
idence  far  beyond  the  height  of  the  vifible  heavens  ; 
-and  that  the  clouds  are  a  thick  veil  through  which  his 
piercing  eye  cannot  penetrate.  The  believer,  on  the 
contrary,  though  he  confiders,  the  heaven  of  heavens 
as  God's  throne,  where  he  makes  peculiar  manifefta- 
tions  of  himfelf  ;  yet  is  he  far  from  fuppofing  the  mod 
High  to  be  confined  by  local fituation,  but  believes  that' 
his  elfential  prefence  and  infpetlion  extends  as  much  to 
earth  as  heaven  :  that  though  the  celedial  fpirits  are 
bleiTed  with  clearer  views,  and  brighter  difcoveries  of 
his  ineffable  glory  ;  yet  the  creatures  of  this  lower 
world  are  alfo  within  his  ken,  and  the  fubjefts  of  his 
providential  care  and  munificence. 

If  the  great  God  is  every  where,  he  muft,  of  con- 
fequence,  know  all  things  :  his  knowledge,  doubtlefs, 
coextends  with  his  prefence  ;  and  a  realizing  belief, 

3.  Of  the  divine  Omnifcience  is  implied  in  the 
charafter  we  are  confidering.  He  who  lives  under  the 
eye  of  God,  is  confcious  that  his  glorious  Maker  and 
Judge  is  privy  to  his  whole  conduct  ;  that  he  perfe<n;ly- 
knows  and  particularly  notices  not  only  all  his  aciions, 
but  the  fecret  fprings  by  which  they  are  moved,  and 
the  inward  motives  by  which  they  are  excited. 

The  fcriptures  every  where  reprefent  God  not  on- 
ly as  an  all-feeing,  but  an  all-knowing  Being.  He  is 
revealed  and  defcribed  as  a  "  God  of  knowledge  by 
\vhom  a6lions  are  weighed  ;'*  and  v/hofe  prerogative  a- 
lone  it  is  to  fearch  and  know^  the  hearts  of  the  chil- 
dren of  men.  It  is  declared,  that  "  the  Lord  feeth 
not  as  man  feeth,  for  man  looketh  at  the  outward  ap> 
pcarance,  but  the  Lord  looketh  on  the  heart.'*  ( i  Sam* 

xvi.  7.) 


SzR.  XIL  the  eye  of  God.  189 

xvi.  7.)  "  His  eye,  faith  holy  Job,  feeth  every  precious 
thing  ;  he  underflandeth  the  way  thereof,  and  heknow- 
cth  the  place  thereof :  for  he  looketh  to  the  ends  of 
the  earth,  and  feeth  under  the  whole  heaven."  (Job. 
xxviii.  10.  xxiii.  24.)  And  again,  "  He  revealeth  the 
deep  and  fecret  things  ;  he  knoweth  what  is  in  the 
darknefs  and  the  light  dwelleth  with  him."  (Chap.  xii. 
22.)  "  Woe  unto  them,  faith  the  Prophet,  "  who 
feek  deep  to  hide  their  counfel  from  the  Lord,  and  f\y, 
who  feeth  Hs,  who  knoweth  us  ?"  (Ifai.  xxix.  15..)  Am 
I  a  God  at  hand  faith  the  Lord-,  and  not  a  God  afar 
off .''  Can  any  hide  himfelf  in  fecret  places  that  I  fliall 
not  fee  him  ;  do  not  I  fill  heaven  and  earth  ?'*  (Jer. 
xxiv.  23,  24.)  Chrift  taught  his  difciples  to  pray  to 
their  Father  who  feeth  in  fecret.  (Matt.  vi.  4.)  And  to 
mention  no  more  ;  the  apoflle  affirms,  that  known  unto 
God  are  all  his  works  from  the  foundation  of  the 
world.  (A6ls  xv.  1 8.)  The  important  truth  declared  in 
thefe  and  many  other  fnnilar  texts  is  in  a  good  meafure 
realized  by  the  pious  chriftian.  He  fets  God  before 
him  as  one  who  is  perfe<5tly  acquainted  with  him,  and 
with  every  thing  that  concerns  him  ;  that  there  is  no 
aftion  of  his  life,  no  w^ord  of  his  tongue,  nor  even  a 
fmgle  thought  of  his  heart  that  can  efcape  his  notice  ; 
that  God  "  knoY^s  the  things  which  come  into  his  mind 
every  one  of  them,"  and  therefore  he  mull  obfervc, 
not  only  the  internal  pious  exercifes  of  his  heart ;  but 
his  fecret  fms  are  likewiTe  in  the  light  of  his  counte- 
nance. Nor  doth  he  confider  God  as  an  unconcern- 
ed fpe<^ator  of  his  condu(5l ;  but  that  he  takes  particu- 
lar cognizance  of  it  as  a  Father  and  a  Judge  ;  approves 
or  difapproves,  is  pleafed  or  difpleafed,  according  to 
the  moral  quahty  of  it  :  hence  I  obferve, 

4.  One  who  hves  under  the  eye  of  God  is  im- 
preifed  with  a  believing  fcnfc  of  his  accountablenefs  to 
him  for  all  his  conduft.  He  fets  the  Lord  before  him, 
not  only  as  his  Creator,  heavenly  Benefactor  and 
Friend,  to  whom  he  is  under  iniinite  obligations ;  but 

as 


190  Of  living  under  Ser.  XII. 

as  his  divine  Lord  and  Judge  to  whom  he  is  amenable, 
and  before  vvhofe  tremendous  bar  he  mufl  fliortly  Hand ; 
acquitted  or  condemned  ;  therefore  he  will  be  deeply- 
concerned,  that  his  condu£l  and  behaviour  be  fuch,  as, 
through  the  merits  and  grace  of  the  Redeemer,  he  may 
iinallly  meet  the  divine  approbation  and  acceptance.  I 
add  once  more, 

5.  The  character  and  life  we  are  defcribing,  im- 
plies a  life  of  piety  and  devotion.  He  who  lives  under 
the  eye  of  God  and  fets  the  Lord  ever  before  him,  is 
continually  feeking  and  afpiring  after  a  more  intimate 
acquaintance  with  his  glorious  Maker  and  Redeemer, 
and.  endeavours  to  maintain  and  keep  up  a  fpiritual  in- 
tercourfe  and  communion  with  him  in  and  by  thofc 
means  and  ordinances  which  he  hath  appointed. 

He  will  diligently  and  daily  attend  to  the  holy 
faiptures  to  learn  from  thence  more  of  the  character  of 
God  ;  and  his  own  character  and  duty.  His  mind  will 
be  much  employed  in  ferious  and  devout  contemplations 
on  the  being,  attributes  and  works  of  God  :  He  often 
retires  from  the  world  and  ks  concerns,  for  the  pur* 
pofe  of  religious  meditation  and  prayer  ;  and  converf- 
es  much  with  the  Deity  in  thefe  fpiritual  and  holy  exr 
ercifes.  In  fhort  the  chriftian  who  poffefles  the  temper, 
and  lives  the  life  expreffed  in  my  text,  and  which  we 
attempt  to  illuflrate  and  recommend — fuch  an  one  main- 
tains a  clofe  walk  with  God  ;  lives  in  his  fear  every 
day,  is  habitually  difpofed  to  and  takes  peculiar  fatis- 
faftion  and  delight  in  the  practice  of  univerfal  piety  and 
Godlinefs. 

And  thus  by  a  natural  tranfition  we  pafs  on,  as 
was  propofed, 

sdly.  To  point  out  fome  of  the  important  advan- 
tages refulting  from  fuch  a  life  ;  or  fiiew  the  falutary 
influence  and  elfe£l  the  living  under  the  eye  of  God 
will  produce. 

L  Such  a  fenfeof  God  as  is  implied  in  this,  will 
excite  in  our  mijids  holy  fear  and  reverence.     A  view  of 

God 


Ser.  XIL  the  eye  of  God,  195 

God  in  his  real  charafter  as  a  being  of  infinite  majefly, 
holinefs  and  glory,  and  at  the  fame  time  a  realizing 
apprehenfion  that  we  are  always  in  the  prefencc  and 
under  the  immediate  infpe£lion  of  this  dread  being,  will 
certainly  tend  to  give  an  habitual  ferioufnefs  and  folem- 
nity  to  our  minds ;  yea  this  belief  of  the  omniprefence 
of  Jehovah  will  convey  a  fort  of  folemnity  and  facred- 
nefs  to  the  places  and  objects  around  its.  With  good 
Jacob  at  Bethel  we  fhould  cry  out,  furely  the  Lord  is 
here  ;  how  dreadful  is  this  place !  This  is  none  other 
than  the  houfe  of  God,  and  this  is  the  gate  of  hea- 
ven. 

Had  we  a  conftant  realizing  fenfe  of  the  divine 
prefence  and  glory,  every  place  would  become  a  Beth- 
el, and  each  fpot  on  which  we  ftand  would  be  eonfe- 
crated  ground. 

II.  A  SENSE  of  God  as  prefent  with  us,  and  the 
living  under  his  holy  eye  and  infpeftion,  will  tend  to  pro- 
duce deep  humiliation  and  repentance.  For  this  implies^ 
as  we  have  fcen,  a  realizing  belief  of  the  perfeft  know- 
ledge, that  God  hath,  and  the  exaft  cognizance  which 
he  takes  of  all  our-real  character  and  conduct  ;  that  he 
knows  all  our  foolifhnefs  ;  beholds  the  deep  and  dread- 
ful corruption,  deceit,  and  wickednefs  of  our  hearts, 
as  well  as  the  fmfulnefs  of  our  lives. 

Now  a  believing  view  and  confideration  of  the  in- 
finitely pure  and  holy  God  as  feeing  all  our  vilenefs  by- 
nature  and  praftice  ;  as  being  prefent  and  privy  to  all 
our  impure  and  fmful  thoughts,  words,  and  aftions  ; 
will  tend  to  abafe  us  in  his  prefence,  and  fill  us  with 
ihame  and  confufion  of  face  ;  for  hereby  we  (hall  be 
led  to  draw  a  comparifon  between  the  infinite  purity  and 
perfe£tion  of  God,  and  our  own  exceeding  vilenefs, 
and  nothingnefs.  From  that  clear  view  which  Job  had 
of  the  divine  prefence  and  purjty,  he  was  conftraincd  to 
break  out  into  the  following  penitential  confeflion  ; 
"  I  have  heaid  of  thee  by  the  hearing  of  the  ear  ;  but 
^ow  mine  eye  feeth  thee,  wherefore  I  abhor   myfelf, 

and 


ig-i  Of  living  under  Skr.  XII, 

and  repent  in  dufl  and  aflies."  The  like  divine  mani- 
feflations  produced,  fimilar  efFeds  in  the  mind  of  the 
prophet  Ilaiah.  "  Then  laid  I,  woe  is  me,  for  I  am  a 
man  of  unclean  lips  :  for  mine  eyes  have  feen  the  king, 
the  Lord  of  hods." 

A  REAL  fight  of  God  as  heis^  perfeftly  fpotlefs  ; 
tranfcendently  great  and  glorious  ;  and  a  believing  fenfc 
of  this  infinitely  pure  and  majeflic  being,  as  prefent  be- 
fore us,  and  looking  down  upon  us,  will  bring  us  to 
view  ourfelves  as  'ive  arc^  poor,  impotent,  vile,  and 
worthlefs  creatures  ;  and  this,  while  it  excites  high  and 
exalted  thoughts  of  God,  will,  at  the  fame  time,  produce 
humbling  abafmg  thoughts  of  ourfelves* 

That  generation  who  are  pure  in  their  own  eyes, 
though  not  Y/a(lied  from  their  filthinefs,  have  never 
truly  ictw  and  known,  either  their  Maker,  or  thera- 
felves. 

IIL  The  living  under  God's  eye,  and  a  realizing 
view  of  his  prefence  and  infpedion,  will  have  a  power- 
fulinfluence  to  reftrain  from  fin. 

Those  who  are  poflefiTed  of  a  conftant  and  lively 
ienfe  of  God  and  religion  on  their  minds,  will  be  care- 
ful to  avoid  and  guard  againfl:  every  thing  which  they 
know  to  be  difpleafing  in  his  fight.  It  was  this  princi- 
ple, deeply  impreifed  on  his  mind,  that  fo  efFe£tually 
retrained  good  Jofeph  v/hen  violently  aflaulted. — ■ 
"  How,  faid  the  pious  youth,  can  I  do  this  great  wick- 
cdnefs  and  fin  againll  God." 

He  v/as  alone  with  his  tempter,  the  foul  a^  would 
be  wholly  concealed  from  the  view  of  men  j  but  he 
knew  and  felt  himfelf  to  be  in  the  prefence  of  an  ho- 
iy  God,  and  that  his  all-feeing  eye  was  upon  him.— 
This  confideration,  joined  v/ith  a  fenfe  of  the  turpitude 
of  the  crime,  fortified  his  heart,  and  enabled  him  io 
repel  the  temptation.  But  thofe  who  have  no  fenfe  of 
tlie  evil  of  fin  and  the  omniprefence  of  an  holy  God,  arc 
not  afhamed  or  afraid  to  commit  wdckednefs,  efpecially 
in  fecret. 

That  ' 


SfeR.  Xlie  ihe  Eye  of  God^  ig^ 

That  which  more  than  almofl  any  thing  elfe  en- 
courages and  emboldens  people  in  their  impious  ways, 
is  aftupid  infenfibility  and  dilbelief  of  the  being  and 
prefencc  and  purity  of  God.  A  vain  imagination  which 
thsy  fecretiy  foiler  in  their  breafts,  that  either  there  is 
no  God,  or  that  he  does  not  fee  and  obferve  them. 

"  The  fool  in  his  heart  hath  faid  there  is  no  God,'' 
it  follows,  "  they  are  corrupt ;  they  have  done  abomi- 
nable works. 

To  fuch  infidel  v/retches  as  thefe,  who  fay,  "  the 
Lord  {hall  not  fee,  neither  fliall  the  God  of  Jacob  re- 
gard it;"  may  that  pungent  expoftulation,  in  tlic  94th 
Pfalm  be  pertinently  addreifed  ;  "  underftand  ye  brut- 
iih  among  the  people,  and  ye  fools  when  will  ye  be 
wife  ?  He  that  planted  the  ear  fhall  he  not  hear  ?  He 
that  formed  the  eye  fliall  not  he  fee  ?  He  that  chaftif- 
eth  the  heathen  fliall  not  he  correal:  ?  He  that  teacheth 
man  knowled(7;e  fliall  not  he  know  ?  A^ain, 

IV.  A  CONSTANT  believing  apprehenfion  of  the 
divine  prefence  and  infpeftion  v/ill  not  only  reftrain  from 
thecommiflion  of  fn  ;  but  it  will  be  a  ftrong  incite- 
ment to  a  religious  and  holy  praftice.  The  due  con- 
fideration  and  belief  that  God's  omnifcient  eye  is  ever 
upon  us  will  ferve,  through  the  influences  of  his  fpirit 
and  grace,  to  beget  and  increafe  that  holy,  filial  fear  of 
him  which  is  the  beginning  of  v.'ifdom  :  that  implies 
both  the  principle  and  praflice  of  true  religion.  For 
to  have  the  fear  of  God  in  the  heart  and  to  live  under 
its  influence  is  a  fcriptural  defcription  of  a  truly  relig- 
ious, obediential  walk  and  converfation.  And  to  fuch 
an  holy  life  will  thofe  be  influenced  who,  in  the  fenfe 
We  have  explained,  "  fet  the  Lord  always  before 
them." 

Will  not  thofe  who  believe  and  realize  that  God 
Almighty,  the  great  and  holy  God  on  whom  they  con- 
ftandy  depend  and  to  whom  they  are  accountable  ;  that 
this  glorious  and  dread  being  is  prefent  with  them  as  a 
flridl  and  impartial  obferver  of  their  whole  condu£l  ; 

A  A  ,  as 


194  Of  Living  under,  Ser.  XII, 

as  well  tlie  Internal  exercifes  of  their  hearts,  as  their 
outward  behaviour ;  will  not  the  view  and  confideration 
of  all  this  have  a  conflraining  power  and  efficacy  to  ex- 
cite them  to  endeavour  after  a  reiftitude  of  temper  and 
praiSlice  ?  Will  it  not  influence  them  to  great  watchful- 
nefs  and  circumfpe^tion  ;  and  to  fee  that  their  thoughts, 
words  and  a(^ions,  be  fuch  as  are  pleafmg  in  God's  fight 
and  which  he  will  approve  and  accept  ?  But  finding, 
as  they  muft,  by  comparing  their  hearts  and  lives  with 
the  abfolute  perfeftion  of  the  divine  character  and  re- 
quirements, that  their  bed:  exercifes  and  performances, 
fall  far  fhort  of  a  due  correfpondence  to  the  perfe^l:  pu- 
rity of  God's  nature  and  huv,  will  they  not  at  the  fame 
time  be  induced  to  repair  to  the  blood  of  Chrifl:  for 
pardon  and  cleanfmg,  trufling,  in  him  alone  for  right- 
eoufnefs,  ftrength  and  falvation  ?  I  obfcrve  once  more, 
V.  If  we  live  under  God's  eye  and  fet  the  Lord 
always  before  us  in  the  manner  explained  ;  this  will 
conduce  to  true  peace,  comfort  and  fecurity.  Surely 
it  mufl  be  a  mofl:  bleiled  and  happy  thing  to  a  pious 
foul  to  have  God  before  him,  and  to  believe  and  know 
that  he  is  prefent  with  him  as  his  heavenly  Father  and 
Almighty  Friend  ;  one  who  is  both  able  and  ready  to 
help  and.  fuccour,  deliver  and  fave,  thofe  who  truft  in 
him.  With  what  holy  confidence  and  triumph  will 
fuch  lively  views  of  God  infpire  the  believer.  "  I  have 
fet  the  Lord  always  before  me  j"  it  follows,  "  becaufe 
he  is  at  my  right  hand  I  fhall  not  be  moved  ;  therefore 
my  heart  is  glad,  and  my  glory  rejoiceth  !  Such  an  one 
dwelleth,"  as  the  Scriptures  fpeak,  "  in  the  fecret  place 
of  the  mod  high,  and  refides  under  the  Ihadow  of  the 
Almighty  ;"  "  the  place  of  his  defence  is  the  munitions 
of,  rocks."  The  Lord  of  the  univerfe  being  prefent 
with  him  and  on  his  fide,  v/no  can  be  againfl  him  to  dif- 
turb  or  harm  him  ?  God  is  our  refuge  and  flrength,  a 
very  prefeut  help  in  trouble  ;  therefore  will  not  wc 
i-ear  ?, 


Ser.  XIL  the  Eye' of  God,  195 

These  are  fomc  of  the  advantages  and  happy  con- 
fequences  of  poirelTmg  the  chara^fler  and  living  the  life 
we  have  defcribed. 

And  from  what  has  been  obferved  on  this  fub- 
jefl  concerning  the  nature  of  fuch  a  charafter  and  life 
we  are  led  to  fee, 

I.  That  carnal  unbellevinq:  men  are  utter  flran- 
gers  to  it,  and  therefore  their  ftate  is  very  unhappy  and 
dangerous.  Not  to  live  under  God's  eye — ;not  to  pof- 
fefs  believing  views  and  apprehenfions  of  his  univerfal 
prefence,  infpe^ion  and  providence,  implies  a  heart  void 
of  religion.  Thofe  who  are  deftitute  of  a  fenfe  of  their 
Maker  on  their  minds,  do  live,  as  the  fcripture  expref- 
fes  it,  "  without  God  in  the  world,"  that  is,  they  live 
and  a£l:  as  if  there  was  no  God  to  fee  them  ;  no  being 
to  whom  they  are  accountable  for  all  their  conduft  ;  no 
Almighty  Judge  to  arraign  and  punifii  guilty  offenders. 

These  inconfiderate  foolifli  people,  inllead  of  fet- 
ting  the  Lord  before  them,  do  fet  him  at  a  diftance 
from  them  ;  they  fay  the  Lord  doth  not  fee,  neither 
doth  the  God  of  Jacob  obfervc  it.  The  language  of 
their  unbelieving  hearts  and  irreligious  practice,  is  to  the 
Almighty  ;  depart  from  us  for  \^  c  defire  not  the  knowl- 
edge of  thy  ways. 

But  though  you  do  not  in  the  fenfe  we  have  con- 
fidered,  fet  the  Lord  always  before  you  ;  though  you 
are  (Irangers  to  thofe  pious  fentiments  and  holy  affeftions' 
which  are  implied  in  living  under  God's  eye  and  in  his 
fear  ;  yet  you  muft  know  jhat  never thelefs  the  great 
God  is  not  far  from  any  of  you.  It  is  in  him  that  you 
conflantly  live  and  have  your  being.  He  is  ever  prefent 
before  you  and  his  omnifcient  eye  is  always  upon  you  ; 
nor  is  it  polTible  that  you  ihould  get  one  moment  from 
under  his  holy  infpeftion,  or  efcape  from  his  dreadful 
prefence.  He  is  perfcftly  acquainted  with  your  whole 
chara^er  ;  he  has  been  an  eye  witnefs  of  all  your  be- 
haviour. Your  fecret  fms  are  in  the  light  of  his  coun- 
tenance j  and  thefe  are  recorded  in  the  book  of  his  re- 
membrance. 


196  Of  Living  under  the  Eye  of  God.  Ser.  XII. 

membrance.  You  are  to  know  likewife,  that  this  great 
Almighty,  omiiifcient  and  holy  God  is  angry  with  you. 
By  your  numerous  and  heinous  fins  you  have  incenfed 
his  diiplcafure,  and  are  continually  expofed  to  the  tre- 
mendous efte£ls  oC  his  wrath.  And  remember  more- 
over that  you  are  not  only  under  his  eye,  but  in  his 
hand  and  there  is  no  pov/er  that  can  take  you  out  of 
liis  hand. 

Now  confider  this,  ye  that  forget  God,  left  he  tear 
you  in  pieces  and  there  be  none  to  deliver. 

11.  From  what  we  have  lieard  of  the  beneficial 
and  happy  efFe6ls  accruing  to  the  godly  from  the  con- 
ftant  practice  of  the  duty  explained  and  recommended  ; 
let  us  be  induced  to  live  in  the  practice  of  it.  Let  us 
endeavour  to  maintain  and  keep  up  an  habitual  fenfe  of 
the  great  God  as  every  where  prefent,  whofe  eyes  are 
on  the  ways  of  men,  \^ho  feiurches  their  hearts  and 
tries  their  thoughts.  Let  us  believe  this  truth  with  fpe- 
cial  application  to  ourfelves  and  keep  it  in  the  imagina- 
tion of  the  thoughts  of  our  hearts  continually,  that  this 
great  and  glorious  being  fees  and  knows  us,  and  that 
we  muit  fhortly  be  called  to' render  an  account  to  him  of 
all  our  condu£l:.  Let  us  fet  this  omniprefent  Lord  be- 
fore us  as  our  God  and  Judge,  as  our  heavenly  Father 
and  Almighty  friend. 

Such  believing  views  as  thefe  will  be  attended  with 
the  moft  blelTed  eife£ls  ;  they  will  infpire  a  principle  of 
love  and  reverence  for  the  character  of  God  ;  we  fhall 
be  filled  with  a  humble  awe  of  his  facred  majefty  :  we 
fliall  be  hereby  reftrained  and  kept  back  from  a£ls  of 
iniquity  ;  from  what  is  difpleafing  in  God's  fight  ;  on 
the  contrary  we  fiiall  be  conftrained  to  walk  in  his  ways ; 
and  to  ftrive  to  regulate  our  temper  and  conduft  accord- 
ing to  his  will,  and  fo  as  finally  through  the  merits  of 
Chrifl  to  obtain  the  divine  approbation,  and  receive  the 
rewards  of  good  and  faithful  fervants. 

SERMON 


C%B^#^^^^*^^'i^^l 


SEjRMON  xiii. 


1HM   ADVANTAGES    OF  PIOUS   SOCJMTY, 


Psalm  xvi.  3»     Bid  to  the  faints  that  are  in  the 
Earth,  and  to  the  excellent ,  in  whom  is  all  my  delight. 


THIS  pfalm  is  called  Michtajn  of  David.  From 
which  title  fome  have  inferred  the  exceeding  val- 
ue of  the  matter  which  it  contains.  Though  the  re- 
mark may  be  applicable  to  this  particular  pfalm,  as  it 
treats  partly  of  the  temper  of  Chrift,  his  prote£l:Ion, 
his  death,  his  certain  and  early  refurreftion,  his  com- 
plete enjoyment  of  his  Father  and  the  tranfcendant  hap- 
pinefs  of  his  condition,  (which,  with  chriftians,  are 
very  precious  fubje£ls  of  meditation,)  yet  it  fails  in  its 
general  application  :  as  a  candid  and  careful  examina- 
tion of  the  56,  57,  58,  59,  and  60  pfalms  will  con- 
vince every  reader  :  to  which  no  very  peculiar  excel- 
lency is  attached.  It  may  refer  to  the  mufic  ;  which, 
with  its  peculiar  ufe  in  thefe  inftances,  may  ever  be  un- 
kriown  to  us.  Had  the  knowledge  been  material  it 
would  have  been  handed  entire  to  the  iatefl;  ages  of 
the  church.  It  not  being  cgnfonant  with  divine  good- 
nefs  that  information  which  is  ufeful  at  lead  needful 
for  their  faith  and  comfort  fhould  be  loft  or  withheld 
from  his  people.  Of  fuch  information  God  muft  be 
an  uaerring,  and,  gf  cowrfe,  the  bed  judge.    Let  not 

this 


19S  *The  Advantages  Ser.  XIIL 

this  ignorance  then  produce  much  regret.  This  pfalm 
liath  a  twofold  reference  :  To  David  and  to  Chrift.  Or 
if  we  refer  it  only  to  David  he  muft  be  viewed  both  as 
a  faint  and  as  a  type  of  Ghrift.  Some  parts  of  it  can- 
iiot  hold  of  him  as  a  faint.  The  latter  part  is  exprefsly 
applied  to  Chrift  in  the  fecond  and  thirteenth  chapters 
of  the  Ads.  The  firft  part  may  ftri^lly  and  literally 
apply  to  David  as  a  pious  man.  In  the  fii-fl  verfe  he 
requefts  or  expe<51:s  or  modeftly  requires  fecurity  from 
fome  overwhelming  evils.  The  requefl  or  expe<5lation 
or  demand  being  built  iipon  his  confidence  in  the  word 
of  God.  Prefcfve  me^  0  God  :  for  in  thee  do  I  put 
my  iruji.  As  if  he  had  faid  ;  I  know  myfelf,  my  ene- 
mies and  God.  I  know  my  own  weaknefs,  the  fubtil- 
ty  and  malice  of  my  enemies  and  the  character  of  God. 
What  he  has  done  for  me  I  gratefully  recoUeft.  What 
he  can  do  for  me  I  devoutly  acknowledge.  Experience 
lecommends  what  his  word  enjoins.  What  neceffity 
requires  wifdom  fuggefts.  Duty  and  intereft  are  inti- 
mately joined.  His  will  and  my  choice  harmonize.  I 
muft  truft  in  him  ;  I  do  truft  in  him  ;  I  Vvill  truft  in 
him  ;  I  defire  to  truft  in  him  for  he  is  willing  and  able 
to  preferve  me.  This  purpofe  and  choice  do  not  orig- 
inate in  a  fuppofition,  which  feeds  pride,  that,  though 
pleafmg,  they  will  be  profitable  to  God  ;  that,  though 
I  fliall  eftentially  benefit  and  honor  myfelf,  I  ftiall  bring 
him  under  fpecial  obligation  to  me.  0  my  foul,  thou 
haft  faid  unto  the  Lord,  thou  art  my  Lord  :  mygoodnefs 
e-xtendeth  not  to  thee.  Ver.  2.  He  addrelTes  his  own  foul 
in  folemn  converfe  as  he  would  a  neighbor.  Such  ad- 
dreffes  are  not  unufual  nor  improper.  This  work  was 
familiar  to  him.  Thou  haji  faid  unto  the  Lord,  thou  art 
viy  Lord.  What  thou  haft  faid  that  J-od  is  thy  creator, 
owner  and  difpofer,  thou  doft  now  fay,  thou  wilt  never 
recall  and  deny  what  thou  haft  faid.  The  declaration 
muft  continue  a  (ruth.  This  truth  abides  forever.  My 
goodnefs  extendcth  not  to  thee.  God  is  independent. 
Kc  hath  in  Iiimfelf  ail  perfcdion.     He  is  the  inexhauft- 

■    ible 


Ser.  XIIL  /  Piom  Sackip  19^ 

ible  fountain  of  his  own  infinite  happinefs.  If  I  have 
inward  goodnefs  it  is  the  work  of  his  fpirit.  If  I  hav« 
led  a  life  of  religion  ftrength  has  been  continually  com- 
municated to  me  from  God.  From  him  cmeth  every 
good  and  every  perfed  gift.  The  exercifes  of  piety  may 
have  contributed  to  the  advantages  of  others,  but  not 
to  God.  It  is  no  gain  to  him  that  I  truft  in  him  ; 
though  it  is  to  myfelf.  It  is  no  profit  to  him  if  I  diftri- 
bute  what  I  have  freely  received.  If  others  blefs  me, 
and  praife  him  for  my  exiftence,  and  wealth,  liberality 
or  example,  yet  for  the  whole  I  am  indebted  to  him. 
No  one  hath  firjl  given  to  hiniy  and  it  Jhall  be  recompcnf- 
ed  to  him  again.  For  of  him^  and  through  him^  and  to 
him  are  all  things.  Rom.  xi.  While  thefe  declarations 
proclaim  his  greatnefs  and  fulnefs,  they  remind  us  of 
our  place  :  teach  our  dependence  and  reraonftrate  a- 
gainil  pride. 

But  to  the  faints  that  are  hi  the  earthy  and  to  the 
excellent^  in  ivhom  is  all  ?ny  delight.  The  former  decla- 
ration was  negative  :  this  is  pofitive.  The  exclufion  is 
not  univerfal.  God  is  excluded,  but  fellow  creatures 
are  not.  Though  he  could  not  be  profitable  to  him, 
he  might  be  and  was  to  themi.  He  exercifed  and  man- 
ifefted  his  fincere  regard  towards  thofe  who  bore  a  fpir- 
itual  refemblance  to  their  heavenly  Father  ;  were  tranf- 
formed  by  the  renovation  of  their  minds  and  hearts  : 
this  moral  and  encreafmg  and  everlafling  excellence  was 
the  fpecial  ground  of  his  efleem  and  delight.  The  c^- 
fe£l  likely  anfwered  to  the  producing  caufe.  Accord- 
ing to  the  perception  of  this  moral  refemblance  to  God, 
which  conllituted  their  chief  excellence,  were  his  de- 
light and  joy  in  their  fociety.  Though  he  and  iall  of 
the  fame  chara^ler  then  and  now  extend  their  benevo- 
lence to  all  men  ;  wifliing  them  well,  feeking  and  ad- 
vancing, as  they  have  opportunity,  both  their  prefent 
and  future,  their  temporal  and  fpiritual  interefl,  yet 
their  complacency  is  obvioufly  and  necelfarily  more  ref- 
-'ii^ed  than  their  benevolence  :  to  them  who  love  and 

pleafe 


6oo  '^luc  ^ii,-^aniages  Ser.  Xllt. 

pleafc  and  refembic  God.  Hence  the  pialmift  calls 
them  the  excellent  of  the  earth.  I'he  honorable,  the 
noble,  the  worthy,  the  amiable,  the  ufeful  of  man- 
kind— diftinguiihingly,  confpicuoufly  fo.  Such  heav- 
en born  fouls  he  highly  clleemed — he  ardently  loved 
them,  he  longed  after  frequent,  clofe  and  hiding  com- 
munion with  them,  and  cheriflied  genuine  gratitude  to 
God  for  their  holy  endowments,  for  opportunities  of 
intercourfe  and  for  the  manifold  advantages  refulting 
to  himfelf  from  it. 

By  calling  them  excellent  he  might  intend  to  dif» 
tinguifli  between  them  and  the  mafs  of  mankind  ;  that 
were  then  idolaters,  and  now  are  ftrangers  and  enemies 
to  God.  He  might  oppole  his  veneration  and  efteem 
to  the  ridicule  and  contempt  of  the  world.  While 
they  calumniated  and  neglefted  and  rejefted  them  from 
their  fociety  ;  he  honored  them,  delighted  in  them  and 
readily  aiTociated  with  them.  As  he  loved  God  fu- 
premely,  he  mud  love  thofe  who  are  born  of  God  : 
As  he  aiTiduoufly  fought  and  habitually  maintained 
communion  with  God  fo  he  would,  if  prafticable, ,  feek 
and  maintain  communion  with  his  fmcere  friends  :  As 
he  defircd  nearer  conformity  to  God,  he  would  una- 
avoidably  ufe  the  fitted  means  to  promote  it ;  this  mean 
of  the  communion  of  faints  belongs  to  that  defcription  -, 
would  at  once  be  chofen  and  applied  for  that  purpofe. 
The  opinion  and  praflice  of  David  have  been  judiiied 
and  followed  by  the  generation  of  the  Lord's  people. 
Though  the  mutual  intercourfe  of  chridians  is  peculiar- 
ly pleafmg  and  beneficial  to  themfelvcs  ;  it  is  dill  ad- 
vantageous to  others  -,  would  be  in  the  highed  degree 
if  wifely  improved  by  them.  There  is  nothing  in  the 
nature  of  religious  fociety  which  narrows  and  confines 
its  advantages  to  a  few.  Multitudes  may  partake  large- 
ly in  them  :  all,  if  difpofed,  may  partake  in  them  with- 
out redraint  and  interruption. 

What  is  now  further  propofed  is,  To  defcribe 
and  illudrate  the  nature  and  advantages,  the  pleafures 
und  obligations  of  pious  fociety. 

I,    A    VIEW 


Ser.  XIII.  of  Pious  Society^'  q,oi 

I.  A  VIEW  of  its  nature. 

It  is  founded  upon  the  importance  and  excellence 
of  evangelical  fentiments,  holy  difpofitions,  gro^ving 
moral  attainments,  religious  purfuits,  and  fpiritual  in- 
terefls. 

It  is  founded  upon  tlie  conflitution  of  man  :  He 
being  evidently  intended  and  admirably  fitted  by  his 
mental  powers,  his  focial  alTe^lions,  his  needs  and  cir- 
cumftances  for  fociety. 

It  is  founded  upon  his  expofednefs,  unlefs  en- 
iightened  by  the  word,  protected  by  the  grace  and  affift- 
ed  by  the  friends  of  God,  to  overlook  his  higheft  i^ood, 
to  plunge  into  {In,  and  live  and  periili  in  it. 

In  feeking  intercourfe  with  thofe  who  love  God, 
arid  who,  as  the  fruit  and  evidence  of  it,  keep  his  com- 
mandments, it  is  now  fuppofed  that  perfons  admit  the 
truth  and  importance  of  the  Chriflian  religion  :  That 
they  defire  to  be  more  acquainted  with  it,  and  more 
fti-mly  eftabliflied  in  it. 

That  they  believe  the  fuitablenefs  of  fuch  con- 
duft  ;  its  probable  tendency  to  produce  thofe  efFcfts  i 
That  there  is  an  encouraging  profped  of  fuccefs  pre- 
fented  before  them. 

That  they  difcern  a  difference  of  character  a- 
mong  their  feilov;  creatures  ;  all  not  being  etititled  to 
the  fam.e  refpeft  :  A  promifcuous  connexion  with  them 
and  an  indifcriminate  regard  to  them,  are  not  judicious 
and  ufeful  :  That  they  have  a  prediledion  for  the  pro- 
feffed  and  practical  friends  of  Chrift. 

That  they  efteem  them  for  their  chriftian  know- 
ledge, fpirit  and  praftice.  They  appear  honorable  to 
them.  As  they  think  well,  they  alfo  fpeak  refpe<5lful- 
Jy  of  them  ;  are  pleafed  when  others  bellow  a  tribute 
of  refpe^L  upon  them  ;  and  are  grieved  and  offended 
when  reproach  is  cafl  upon  them  by  the  unthinking  and 
licencious  and  impious. 

This- intercourfe  naturally 'implies  that  we  con- 
B  B  .  verfe 


•'i2o'2  The  Advaniiig£s  See..  XIIL 

verfe  plainly  and  fcrioiifly  witli  llie  Saints — ufe  freedom 
'vith  them'— open  oiir  hearts  to  them — ihite  our  views, 
difficulties,  fnares,  dangers  and  burdens  to  them,  and 
deiire  and  expeel  the  ailiftance  of  wifdom  and  love. 

It  not  improperly  fuppofes  that  to  fome  partictj- 
lar  chrillians  we  open  ourfelves  without  referve  and  re- 
lu£lance,  put  much  confidence  in  them,  and  admit  them 
to  the  largeft  iliare  of  our  friend/hip  and  intimacy,  and 
entruft  them  with  all  our  fpiritual  concerns. 

When  this  intercourfe  is  moil  unrefervedly  main- 
tained it  implies  a  fimilar  caft  of  religious  character  : — 
That  we  ourfelves  are  fubjccts  of  the  grace  of  Chrifl  : 
Are  partakers  of  the  divine  nature,  recipients  of  like  fpir- 
itual bleffings,  and  expec%mts  of  the  fame  eternal'  mer- 
cies :  That  we  walk  by  tlie  fame  rules,  mind  the  fame 
things,  confide  in  the  lame  rightcoufnefs,  depend  upon 
the  lame  ftyength,  and  live  upon  the  fame  ,  fulnefsv — 
This  call:  is  fuppolable  and  unavoidable.  For  can  two 
icalk  together  except  they  are  agreed  ?  Amos  iii.  3. 
What  commwuon  hatl^  light  iviih  darhufs  ?  What  fellow- 
jhip  hath  righteoufnefs  with  -unrighteoufnefs  ?  What  con- 
cord bath  Chrijl  with  Belial  ?  What  part  hath  he  that 
believeth  luith  an  injidcl  ^  1  Corinthians  vi.  14,  15. 
The  only  folld  and  cllcclual  bail's  of  union  and  com- 
munion mull  unqucflionably  be  laid  deep  in  a  fmiilarity 
of  temper  and  life  :  A  temper  wrought  by  the  fpirit  of 
holinefs,  and  a  life  coirefpondent  with  the  Gofpel  -of 
Chrill. 

It  is  very  evident  that  this  intercourfe  primarily  if 
r(ot  v/hoUy  refpe^ls  the  things  of  the  kingdom  of  God  ; 
\he  w'eighty  concerns  of  religion  and  of  our  own  fouls 
and  the  everlafting  welfare  of  mankind. 

II.  We  propofe  to  notice  th.c  advantages  and  pleaf- 
ures  of  pious  fociety. 

I.  These  refult  from  the  nature  of  religious  fub- 
]e(5i:s  and  concerns.  They  mufl,  beyond  all  others,  be 
jm-ponantandintercfllng,  vaft  and  wonderful,  beneficial 
and  delightful  to  renewed  hearts.      Renewed   or  not 

their 


S£R.  XIII.  of  Pioifs  Society.'  C53 

their  intrinfic  Importance  and  relative  Interefl  to  every- 
■one  cannot  be  diminiflicd. .  The  being*  and  perfeclions, 
the  providence  and  government  of  God,  the  mediation 
of  Chrift,  and  the  fpecial  influences  of  the  fpirit,  the 
immortality  of  the  foul,  and  a  Hate  of  retribution  are 
doctrines  which  form  the  moll:  prominent  features  of  our 
religion.  Theie  carry  their  own  importance  with  them. 
A  fober  and  fteady  view  mud  imprefs  it  deeply  upon  the 
mind.  In  proportion  as  they  are  ex.imincd,  believed 
and  realized  will  their  importance  colle^l:  llrength  and  fall 
with  their  ponderous  weight  upon  the  heart.  Habitu- 
al meditation  and  converfation  upon  thefc  and  other 
gofpel  fubjefts  and  duties,  with  thofe  who  Ifudy  them, 
and  love  them,  will  Ib-engthen  rational  imprefiions,  pro- 
mote inquiry,  encreafe  n^utual  acquaintance,  and  fur- 
ther a  life  of  religion. 

What  a  being  is  the  Mojl  High  God  ?  The  in- 
exhauftiblc  and  infinite  fountain  of  exiilcnce,  activi- 
ty, perfection  and  enjoyment.  Who  fills  with  his 
prefcnce  heaven  and  earth  :  Who  upholds  and  ani- 
mates the  natural,  intclleftual  and  moral  creation  : 
Who  dillufcs  his  influence  through  immenfity  :  Who 
guides,  controls  and  difpofcs  of  all  clafTes  of  his  creat- 
ures and  exifLCDces  from  the  fmalleft  mote,  which  plays 
in  a  fun  beam,  to  the  higheft  rank  of  heavenly  princi- 
palities :  Who  governs  all  by  laws  fuited  to  all  the  di- 
verfities  of  powers  and  fituations  :  Who  knoweth  the 
end  from  the  beginning,  accompliflies  his  purpofes  and 
obtains  his  ends  with  and  without  the  knowledge,  and 
contrary  to  the  dcfigns  and  expcflations  of  men  ;  fur- 
nifliing  Inflruments  for  his  work  at  pleafure,  and  em- 
ploying the  moll:  unpromifing  means  and  events  with 
cafe  and  honor  to  effeft  ellential  good  to  mankind  ;  ta- 
king the  wife  in  their  own  craftinefs,  rebuking  the 
proud,  weakening  the  mighty,  confounding  the  \Vick- 
ed — making  the  wrath  of  men  praife  him,  preferv- 
ing  and  rewarding  the  upright  and  eftablifliing  his 
church  by  the  ruin  of  Qther  kingdoms  powerful  and  an- 
cient 


204  ^he  Advantages  Ser.  XIII. 

cient.  Great  is  thi  Lord^  and  greatly  to  be  feared^  and 
greatly  to  be  praijed.  The  works  of  the  Lord  are  great, 
fought  out  of  all  them  that  have  pleafure  therein.  His 
ivork  is  honourable  and  glorious  :  and  his  righteoufnefs  en- 
dureth  forever.  The  ivorks  of  his  hands  are  verity  and- 
judgraent.  He  hath  made  his  wonderful  works  to  be  re- 
membered  :  The  Lord  is  gracious  and  full  of  cornpafjion. 
His  praife  endureth  forever.  Ajid  his  truth  endureth  to 
all  generations.  It  mufl  be  profitable  to  converfe  fre- 
quently and  ferionfly  upon  the  charafter  and  works  of 
an  infimte  God  with  thofe  who  worfhip  and  love  him. 
Our  underftandings  will  expand,  our  hearts  glow  with 
devotion  and  confidence  :  Religion  and,  with  it,  as  an 
ufual  and  a  natural  attendant,  peace  will  flouriili  in  our 
fouls :  Moral  light  and  moral  joy  will  thrive  in  that  foil 
v/liich  grace  cultivates  and  enriches. 

What  a  glorious  and  divine  petfon  is  the  Lord  ye- 
fus  Chrift  I  What  a  fuitabie,  what  an  interefling,  what 
an  ufefui  and  delightful  objed  of  contemplation  and 
converfation  !  He  is  the  brightnefs  of  the  Father's  glo*- 
ry,  and  the  exprefs  image  of  hisperfpn.  (Heb.  i.  2.) 
The  mighty  God,  the  everlafling  Father,  the  wonder- 
ixil  counfeilor,  the  Prince  of  Peace,  the  Lord  of  Glo- 
ry, the  fun  of  righteoufnefs,  the  light  of  the  Gentiles, 
the  falvation  of  the  ends  of  the  earth,  the  defire  of  all 
nations,  the  foundation  and  head  of  the  Church,  the 
fulnefs  of  him  who  filleth  all  in  all,  the  difmterefted 
procurer  of  all  good  to  men,  the  author  andfiniflier  of 
our  faith,  the  fource  of  our  hopes,  the  medium  of  ac- 
ceptable and  perpetual  intercourfe  with  the  Father,  and 
the  beftov/er  of  a  far  more  exceeding  and  an  eternal 
v/eight  of  glory.  How  beneficial  mud  it  be  to  converfe 
with  his  friends  upon  his  dignity,  his  divinity,  his  de- 
fign,  his  work,  and  his  accomplifhment  of  it,  and  the 
immenfe  bleflings,  the  fruit  of  it  ?  How  delightful- 
ly in  fuch  fociety  may  we  dwell  upon  fuch  fubje6ls  ! 
Upon  love  which  is  unfpeakable — upon  mercy  which 
palTes  knowledge— up9n  riches  of  grace  which  raife  the 

admiration 


Ser.  XIII.  ef  P'ms  Society.  205 

admiration  of  angels,  which  will  become  the  fubjecl  of 
wonder,  and  contemplation,  of  praife  and  joy  forever. 
Pious  converfation  upon  the  difcoveries  and  glories  of  the 
gofpel  is  adapted  to  flrengthen  faith,  animate  hope, 
enliven  gratitude  and  conftrain  to  obedience. 

What  a  ivonderfully  gracious  and  wife,  and  holy 
being  is  the  divine  Spirit  /  Mod  excellent  and  defirable 
is  that  work  of  grace,  which  the  facred  Scriptures 
afcribe  to  him  in  its  beginning,  encreafe,  prefervation 
and  completion.  Begun  in  regeneration,  advanced  in 
fanftification  and  finifhed  in  a  pcrfcfl  moral  likenefs  to 
God  in  heaven.  His  operations  are  illuminating  as  the 
light  ;  piercing  as  a  two  edged  fword  ;  his  influences 
are  chearing  as  the  fpring,  refrefliing  as  the  mildeft 
dews,  beneficent  as  the  former  and  latter  rain,  nourifli- 
ing  as  the  mofl  healthful  food,  elTential  as  the  princi- 
ple of  natural  life  :  His  graces  'dxc  fragrant  as  the  rofe, 
and  delicious  as  the  richeft  fruit,  fweeter  than  the  fweet- 
efl  fpices,  and  more  beautiful  than  Eden  itfelf.  Co-vef 
earnejily  the  bejl  gifts  :  Tet  Jheiv  1  unto  you  a  more  excel' 
lent  way,  (1  Corin.  xii.  31.)  To  this  Apoftolic  in- 
ftrucftion  and  declaration  fucceeds  a  jufl:  and  rapturous 
defcription  of  that  charity  which  never  faileth  :  Which 
hopeth,  believeth^  beareth  and  endureth  all  things.—- 
(i  Gor.  13.)  How  ufeful  and  plealing  muft  it  be  to 
converfe  upon  that  variety  obfervable  in  divine  opera- 
tions ?  To  relate  the  wifdom  and  grace,  the  fovereignty 
and  efficacy  of  the  Spirit's  influences  difcovered  in  ar- 
refting,  reforming  and  converting  finners  ?  Religious 
(Converfation  upon  thefe  important  fubjefts  will  tend  di~ 
reftly  to  enlarge  our  knowledge.,  remove  doubts,  excite 
our  wonder,  flrengthen  brotherly  love  and  aid  devotion 
and  promote  fpiritual  peace. 

An  aniinatijig  and  delightful  fubjecl  of  conftderation 
and  converfation  is  the  immortality  of  the  foid.  While 
the  modern  philofophy  of  annihilation  after  this  life 
blafls  our  hopes  and  benumbs  our  exertions  and  contracts 
our  views  and  dcbafes  our  dignity,  the  contrary  fcripture; 

ao<5lrine 


^■o6  The  Advantagti  Ser.  XIII. 

ctoftiineof  a  future  and  an  everlafling  cxiftence  flamps 
'A  lingular  value  upon  our  rational  nature,  wakes  into  vig- 
orous aftion  all  the  hidden  energies  of  the  foul,  infpires. 
witli  iiope,  and  impels  to  habitual  improvement  and  emi- 
nence in  knowledge  and  holinefs.  Converfmg  freely 
with  thofewho  believe  aixl  exemplify  this  truthy  will 
ferve  to  heighten  our  refpeft  for  ourfelves  and  for  oth- 
ci-s,  to  convince  us  of  the  tranfcendent  worth  of  the 
foul,  cftablilli  our  fiith  and  encourage  us  in  the  dif- 
diarge  of  our  univerial  duty.  In  this  way  pious  inter- 
coiirfe  v/ill  conduce  to  our  advantage  and  delight. 

'The  retributions  of  the  final  judgment  may  pr (fit ably 
■£mpIo\'  our  ccnverfation  ivben  ixjith  the  faints. 

Though  fome  never  mention  the  day  of  judg- 
ment and  the  confcquences  of  that  foleran  feafon  to  all 
living,  nor  think  much  ai]d  feriouily  about  them  ;  tho' 
ibmc  deny  them,  and  though  fome  ilill  bolder  and  more 
impious  ridicule  them,  yet  the  word  of  God  abides  firm  : . 
Which  declares,  that  wc  jhall  all  fland  before  the  j{idg- 
mcnt  feat  ofChrif.  So  then  every  one  of  us  ravfl  give  a?i 
account  of  himfelf  to  God.  Tor  God  foall  bring '  every 
•work  into  judgimnt^  with  every  fccret  thing,  whether  it 
be  good,  or  zvheiher  it  be  evil.  (Rom.  xiv.  lo,  J2. 
Ecciefrastes  xii.  14.)  To  converfe  without  referve  up- 
on thefe  fubjecls  with  thofe  who  venerate  the  oracles  of 
God  tends  to  folemnize  the  foul,  to  check  levity,  to  re- 
Ib-ain  from  fecret  iins,  to  ftrengthcn  vigilance,  to 
prom.pt  to  the  clofcd  felf  infpe<^ioa  and  a  courfe  of  heart 
examination,  to  engage  us  in  a  fteady  walk  with  God 
and  promote  habitual  preparation  for  the  decifions  of 
that  day,  and  beget  a  joyful  allurance  thixtowv  right couf- 
nefs  will  then  be  braght  forth  as  the  light.  Thus,  both 
profit  and  pleafurev*  ill  accrue  from  thefe  frequent  and 
fcrious  interviews. 

/  MIGHT  alfo  ohfcrve  that  fimilar  defirable  effccls 
will  follow  from  convcrfing  often  and  much  upon  the  fub- 
kTI  of  death — upon  the  different  relations  zvhich  %ve  hear—* 
&:id  the  characlen  which  we  fufiain  and  the  obligations 

^which 


Ser.  Xin.  -of  Pious  Society.  '        ♦.    '-cc; 

■  zubicli  adhere  to  them  ;  and  en  all  the  duties  which  are  en- 
joined upon  us  ;  but  I  v/ave  them.  Their  importance  is 
obvious.  The  utility  and  pleaiure  of  fuch  a  conrfe  are  evi- 
dent. Experience  has  proved  it  to  thofe  that  purfue 
it.  ^?2d  they  f aid  one  to  another^  did  ?iot  our  heart  bum 
'b.'ithin  iiSy  while  he  talked  'ojith  m  by  the  %my^  and  while 
he  opened  to  i(s  the  Scriptures.      (Luke  xxiv.   32.) 

2.  The  advantage  and  delight  of  pious  fociety  refult 
from  the  obfervations,  experiences  2Sbl  chriftian  excrci- 
fcs  of  the  faints. 

Tkey  fpeali  freely  to  one  another  upon- the  things 
of  the  kingdom  of  God.  There  is  a  mulual  inter- 
change of  religious  fentiments  ;  formed  upon  the  truth.  - 
Pious  and  wife  perfons  lay  up  knowledge,  hi  the  lips  sf 
him  that  hath  underfiayiding  wifdom  is  found.  With  them 
wifdom  is  the  principal  thivg.  They  defire  to  benefit 
one  another  ;  being  knit  together  in  the  ftrong  bonds 
of  brotherly,  that  is,  chrifHan  afliedion  ;  longing  after 
one  another  in  thebowels  of  Chrift,  driving  together  for 
each  other's  fpiritual  profit.  Hejice  thi  tongue  of  the  jnfl 
is  as  choice  fdver.  Hence,  the  lips  of  the  righteous  feed 
many.  The  lips  of  the  righteous  know  what  is  acceptable  : 
And  the  mouth  of  a  righteous  man  is  a  well  of  life.  Their 
communication  is  that  which  is  good,  to  the  ufe  of  edifying^ 
that  it  may  minifter  grace  unto  the  hearers.  Being  fellow 
citi-tcns  of  the  hea-vcnly  country — fellow  heirs  of  the  grace 
of  God,  and  of  the  fame  bodj^',  and  partakers  of  the  promi- 
fes,  they  became  mutual  helpers  in  the  bufniefs  of  their 
common  falvation, '  and  they  chiefly  ftudy  thofe  things 
by  which  they  may  effe(^ually  ferve  one  another.  They 
bring  into  one  common  ftock  their  religious  knowledge, 
obtained  by  reading,  hearing,  obferving  and  refle<5ling, 
and  their  own  chriltian  experiences  for  mutual  benefit. 
Tliey  difclofe  in  friendfliip  the  counfels  which  have  beea 
Imparted  and  received  :  The  errors  which  they  imbib- 
ed and  rectified  ;  the  doubts  which  vv'ere  harboured  and 
removed  ;  the  burdens  .which  they  experienced  and 
fuftained  j  the  confl.i£ls  in  which  they  engaged  and  fuc- 

ceeded ; 


2aS  The  A'chantaps  Ser.  XIIL 

ceeded  ;  the  difcouragemenls  and  difSculties  wliich  they 
met  Vv'ith  and  furmounted  ;  the  afliftances  which  were 
•  afforded  and  ufed ;  the  comforts  which  were  granted 
and  gratefully  acknowledged  ;  the  means  of  godly  pro- 
ficiency which  v/ere  beftowed  and  bleffcd.  There  is  an 
unreflrainsd  and  general  diic.lofure  of  thefe  and  of  all 
other  things  which  refpeft  their  furtherance  in  know- 
ledge and  piety.  They  advife  and  admonifli,  rebuke 
and  encourage,  animate  and  confirni  one  another  in  the 
waysof  godlinefs.  Being  taught  of  God  they  teach 
one  another  :  Being  tvarned  of  God  they  v/arn  one  a- 
nother  :  Havinjj  fuffered  both  from  within  and  from 
without,  the  reproaches  of  confcience  and  the  cenfures 
of  the  world,  they  adminifter  mutual  friendly  cautions : 
Having  been  tempted  and  fuccoured  they  fuccour  one 
another  :  Having  fallen  and  rifcn  they  fortify  one  ano- 
ther :  Having  been  comforted  therafelves  they  comfort 
one  another  with  thofe  confolations  which  have  been 
their  portion  :  Having  perfevered  and  advanced  in  the 
chriftian  life  they  mention  and  recommend  the  means 
which  they  found  the  mod  fuitable  and  effeftual  for 
thefe  ends.  They  encourage  one  another  to  be  diligent, 
to  relifl:,  to  prefs  forward,  to  hold  out  and  labour  to  be 
compleat  in  the  will  of  God,  perfeft,  lacking  nothing. 
Thus  their  pious  fociety  is  exceedingly  beneficial  to  one 
another  ;  evidential  of  cordial  affection  for  their  relig- 
ious interefi:.  An  interefl  Vvhicfi  engroffes  their  atten- 
tion, which  claims  and  fiiares  their  vigorous  efforts  and 
kindles  their  fecret  and  focial  devotions.  They  love  one 
another  in  the  truths  they  w'ljh  above  all  things  that  their 
fouls  may  he  in  health  and  pro/per.  They  rejoice  greatly 
ivhen  others JJjezv  thai  the  truth  is  in  the??i,  ivhile  they 
walk  in  the  truth.     (3rd  of  John.) 

It  may  alfo  be  further  noticed^  that  the  acceptable 
manner  in  which  the  faints  perform  religious  duties  ^  and  the 
amiable fpirit  which  they  dtfcover  have  their  influence  and 
utility  J  and  endear  and f  amp  a  value  upon  pious  fociety. 


Ser.  XIII.  of  Pious  SGcieiy. 

When  they  convene  in  fmall  circles  to  read  de- 
votional works,  to  pray  and  praife  and  confer  on  im- 
portant fubjefts,  and  grace  is  drawn  into  proper  exer- 
ciie,  the  holy  fervor,  the  humble  yet  near  communion 
with  God,  the  lively  hope,  the  ilrong  faith,  the  exten- 
five  charity,  the  divine  philanthrophy  which  they  breathe 
forth,  and  the  efteem  of  facred  truth  and  the  love  of 
fouls  which  they  difcover  operate  powerfully  and  benefi- 
cially upon  kindred  chanuElers.  "^Jliere  will  be  an  exten- 
five  diliufion  of  the  rich  favor  of  thefe  chriftian  ?ra- 

O 

ces.  The  v/hole  will  prove  like  the  precious  ointment 
poured  upon  the  head  of  the  legal  High  Priefl,  which 
ran  down  upon  his  beard  and  went  down  to  the  fliirts 
of  his  garments.  (Pfalm  cxxxiii.  %.)  When  in  their 
private  converfation  and  general  deportment,  the  faints 
exhibit  and  adorn  that  wifdom  which  cometh  from  above  ; 
which  is  firji  pure,  and  then  peaceable,  gentle,  and  eafy 
to  be  entreated,  full  of  mercy  and  good  fruits,  without  par- 
tiality  and  without  hypocricy.  (James  iii.  17.)  It  op- 
crates  like  the  eleiftrical  fluid  upon  chriftian  focieties  : 
It  inftru<fts,  it  enlivens,  it  delights,  it  compels  to  imita- 
tion :  It  produces  impreflions  permanent,  and  fenfa- 
tions  joyous — efFefts  advantageous — confequences  ever- 
lafting.  Thofe  accidentally  prefent,  who  are  not  the 
friends  of  the  faints,  may  worfliip  God  and  report. 
that  God  is  in  you  of  a  truth,  (i  Cor.  xiv.  25.)  May 
be  won  to  the  obedience  of  faith  by  your  converfation, 
and  fpirit  and  example,  (i  Peter  iii.  i.  Rom.  xvi. 
26.)  which  they  obferve.  When  they  hear  your  chafte, 
fober,  difcreet,  inftruftive,  benevolent  and  holy  con- 
verfation, mark  your  evangelical  temper  and  notice  your 
humble,  meek,  inoffenfive  and  ufeful  deportment. 
This  is  an  imperfect  view  of  the  advantages  and  plcal- 
ureof  pious  fociety. 

III.  I  PROCEED  to  confider  the  obligations  to  feck 
and  prefer  fuch  fociety. 

1.  It  is  the  will  of  God  that  we  fhould  a£t  this 
part. 

C  c  Those 


2io  T/je  Ad'vantages  Ser,  XIIL 

Those  paffages  of  the  Scripture  which  require  us 
io  love  om  another — ^To  do  good  unto  all  men^  efpecially 
7mto  the  hoiifehold  of  faith — To  teach  and  admonijh  one 
another — To  comfort  and  exhort  ourf elves  together,  and 
edfy  one  another — To  exhort  one  another  daily,  lefi  we: 
he  hardened  through  the  deceitfidnefs  of  fin — and  lefi  Sa- 
tan get  an  advantage  of  its,  we  being  apprized  of  his  de- 
vices— To  confider  one  another,  to  provoke  unto  love  and 
io  good  ivorks — To  pleafe  our  neighbor  for  his  good  to  ed- 
ification— Not  to  feek  our  own,  but  every  man  another's 
wealth — To  be  of  the  fame  mind  one  towards  another--' 
To  rejoice  with  them  that  do  rejoice,  and  weep  with  them 
that  weep — v/hich  prohibit  us  to  go  in  the  way  of  evil 
men,  and  urge  us  to  walk  with  wife  perfons — ^To  look 
well  to  ourfelves.  Thefe  and  many  other  palTages, 
containing  fimilar  inflruftions  and  exhortations,  may 
teach  us  the  will  of  the  Lord  our  God.  His  will  we 
ihould  ftudy  and  love.  What  he  enjoins  mult  be  littefl 
for  us — mufl  advance  our  welfare  and  fpiritual  joy.  It 
may  always  be  alked  with  confidence,  what  doth  or 
what  will  or  can  the  Lord  our  God  and  Savior  require 
but  what  is  for  our  good  here  and  much  more  hereaf- 
ter ?  The  branches  of  our  duty  point,  like  the  right  lines 
drawn  from  a  circle  to  the  centre,  to  our  furtherance  and 
mutual  fellowiliip  in  the  gofpel  and  religion  of  Chrifl:. 

2 .  The  obligation  arifes  from  that  regard  and  af- 
fiduous  care  which  we  ihould  inviolably  exercife  towards 
our  own  religious  intereit.  This  interefl:  is  worth  more 
than  any  other  intereft.  It  vallly  exceeds  any  other. 
It  incomparably  outweighs  all  others  colledively  taken. 
All  others  fiiould  be  made  fubordinate  and  fubfervient 
to  it.  We  Ihould  lleadily  purfue  it.  Employ  the  beft 
means  to  fecure  and  promote  it  and  eftablifli  it  to  the 
end.  We  fliould  labor  to  do  ourfelves  the  mofl  elTen- 
tial  fervice.  We  fnould  alfb  choofe  and  participate 
freely  of  the  purefl  and  moft  rational  and  folid  enjoy- 
ments. We  fhould  encreafe  continually  as  far  as  may 
be  our  own  moral  improvement.  Hence  we  Ihould  de- 
vote 


Ser.  XIII.  of  Pkm  Sociely.  211 

vote  ourfelves  to  the  fear  of  God  and  obferve  all  his 
righteous  judgmects,  continue  and  abound  in  our  obe- 
dience to  God  :  We  mud  honor  them  that  ferve  God 
— alTociate  and  confer  much  with  them — aik  counfel  of 
them — worlhip  with  them — cultivate  their  fpirit  and 
exercife  their  virtues.  By  fuch  a  courfe  we  (hall  grad- 
ually fill  our  minds  with  knowledge — refieft  much  hon- 
or upon  ourfelves-^regard  the  end  of  our  being — build 
up  our  fouFs  interefl  and  partake  of  the  richeft  joy. 
Great  peace  have  they  that  love  tfjy  law,    Pf.  cxix.  165. 

3.  The  fociety  of  faints  (hould  be  fought  by  us 
becaufe  of  their  acquaintance  and  converfe  with  God 
and  their  love  for  him  and  becaufe  of  the  blciling  of 
God  which  refls  upon  them. 

They  ftand  in  a  near  and  honorable  relation  to 
God.  He  is  their  father,  their  friend,  their  covenant: 
God,  their  portion — Jefus  Chriftis  their  elder  brother, 
their  interceifor,  their  benefaftor,  their  Redeemer — 
1  he  Holy  Spirit  is  the  author,  upholder  and  finiflier  of 
a  gracious,  neceffary  and  glorious  inward  change. 
They  are  hence  the  children  of  their  heavenly  parent, 
the  faithful  difciples  of  Chrift,  heirs  of  glory,  the  blelf- 
ed  of  the  Lord.  Becaufe  they  Jet  their  love  upon  him, 
they  Jlmll  dwell  in  the  fecret  place  of  the  mofl  High^  and 
abide  under  the  fmadow  of  the  Almighty,  When  they  cally 
he  will  anfwer  them  :  he  will  be  with  them  in  trouble  : 
he  will  deliver  them,  and  honor  them  ;  fatisfy  them  with 
his  favor,  and  Jhew  the?n  his  fahation.  Pi.  xci.  What 
a  favor,  what  an  honor,  what  pleafure,  to  be  clofely 
allied  to  them,  to  dwell  near  them,  fliare  in  their  fer- 
vent and  devout  interccffions  at  the  throne,  partake  in 
their  mercies  and  witnefs  their  good  converfation  and 
winning  example  ?  If  the  gracious  prefence  and  friend- 
fliip  of  God  and  intercourfe  with  him  are  bkffings  of 
the  firft  magnitude  ;  it  mud  be  defirable  and  beneficial 
to  live  in  habits  of  intimacy  with  the  faints.  Great 
good  will  refult  from  it.  We  may  rationally  defire  and 
hope  to  be  blefled  with  the  fame  bklTmgs  ourfelves. 

We 


212  The  Advantages  Ser.  XIII. 

We  may  hope  that  the  prote^lion  which  encompalTes, 
the  wifdom  which  guides,  the  prefence  which  bleffes 
and  the  grace  which  refrefhes  and  fanftifies  the  faints^ 
will  be  applied  to  us.  If  alBifted  with  them  that  we 
fliall  alfo  be  refined  and  comforted  with  them. 

4.  We  (liould  feek  and  duljr  appreciate  the  fo- 
ciety  of  the  faints,  becaufe  without  it  we  fhali  be  ex- 
pofed  to  fuffer  much  from  that  whicli  is  enfnaring  and 
pernicious. 

Few  feek  comfort  in  gloomy  folitude.  Few  will 
exchanq;e  the  enlivening  fcenes  of  focial  life  for  the  her- 
mit's  cell.  Thofe  who  make  the  exchange  are  either 
difappointed  in  th^ir  hopes,  oppofed  in  their  purfuits, 
fmk  under  the  weight  of  trouble,  or  imbibe  falfe 
moral  opinions  ;  and  wholly  miftake  the  defign  of 
their  creation  ;  deny  themfeives  what  they  might  in- 
nocently enjoy  and  withhold  thofe  labors  which  foci- 
ety  may  demand.  The  thirit  for  intercourfe  with 
others  is  keen.  But  the  obje<^s  of  its  gratification  are 
uncertain.  The  feleftion  which  it  occafionally  makes 
or  finally  refolves  on  may  be  wife  or  foolifli,  ufeful  or 
ufelefs,  worthy  or  unworthy  of  cur  rational  nature  and 
produr^ive  of  confequences  extenfively  beneficial  or  det- 
rimental. We  may  greatly  err.  Many,  daily  obftT- 
vation  and  long  experience  teach  us,  have  erred.  And 
multitudes,  one  cannot  fupprefs  the  fear,  will  prdbably 
yet  err,  be  deceived  by  their  companions,  drawn  into 
the  vortex  of  infidelity  and  perifli  in  the  greatnefs 
of  their  folly.  He  that  walketh  ivith  wife  men  fiall 
be  wife ;  but  a  compavJon  cf  fooh  f:all  be  dejiroyed, 
Prov.  xiii.  20.  A  third:  for  company,  unlefs  mode- 
rated by  reafon  and  guided  by  difcretion  and  fanclifi- 
ed  by  the  Spirit,  will  retard  our  moral  im.provement, 
prejudice  us  againll:  religion,  lelTen  our  ufefulnefs  and 
expofe  us  to  corrupt  habits.  To  company  of  an  unfa- 
vorable, a  vain  and  loofe  turn  we  fliall  be  too  ftrongly 
inclined  from  the  depravity  of  our  hearts.  Young  per- 
fons,  efpecially,  alfo  from  their  ignorance  and  inexpe- 
rience 


Ser.  XIIL  of  "Pious  Societ)',  213 

rience,  raftinefs  and  vanity.  Hence  it  becomes  very 
requilite  that  they  fliould  early  join  themfelves  to  pious 
fociety  and  depart  wholly  from  thofe  who  are  dead  in 
trefpafles  and  fms.  They  muft  guard  againft  the  fenti- 
mcnts,  refill  the  fpirit  and  fhun  the  example  and  dread 
the  intimate  intercourfe  of  men  of  corrupt  hearts  and 
vicious  lives. 

5.  An  obligation  to  embrace  this  fociety  arifes 
from  the  fitnefs  and  utility  of  being  prepared  for  all 
conditions  and  events.  We  pafs  through  many  chan- 
ges ;  times  and  feafons  roll  over  us  in  which  we  need 
the  affiftance  of  chriftian  friendship.  In  profpcrity,  for 
inftance,  ive  may  be  enfnared.  Danger  often  lies  hid. 
An  enemy  lurks  undifcovered  ;  ready  to  furprize  and 
fpoil  us.  The  fnare  which  is  unfeen  may  be  fpread  near 
to  us.  We  may  be  placed  upon  a  dangerous  precipice 
when  we  feel  mod  fecure.  This  holds  of  worldly  prof- 
perity.  Hence  we  need  the  feafonable  cautions  of  pi- 
ous friendfhip,  left,  when  riches  encreafe,  we  fet  our 
heart  upon  them  ;  abufc  them  ;  overlook  and  deny  the 
author  ;  live  to  ourfelves,  and  cultivate  that  friendlhip 
for  the  world  v^hich  is  enmity  v/ith  God. 

In  adverfity  zve  need  the  wifdom  of  the  faints.  Left 
we  faint  when  corrected — indulge  that  worldly  forrow 
which  worketh  death  ;  living  upon  our  loiTes — or  refufe 
to  receive  correction — quarrel  with  God — defpife  the 
rod — left  our  heart  fret  againft  the  Lord  and  pervert  its 
way,  and  we  bring  upon  ourfelves  more  accumulated  e- 
vils.  We  then  need  the  experience  and  advice  of  the 
faints  to  open  the  fources  of  confolation,  and  declare 
the  end  of  theLord  ;  our  fanftification  and  falvation. 

While  diftrej^ed  and  tormented  ivith  the  charges  and 
fiings  of  confcience  wefiand  in  need  of  the  prudence  and 
compaffion  and  prayers  of  the  friends  of  God.  We  fure- 
ly  fhould  not  apply  to  thofe  who  had  been  our  partners 
in  and  tempters  to  fm.  We  ftiould  not  expe£l  that  wife 
and  kind  coimfel  which  doth  good  like  a  medicine.  From 
them  we  flaould  expeiH:  mirth  and  contempt ;  To  have 

our 


1214  '^/^s  Advcvitagcs  Ser.  XIII, 


C5 


our  wounds  flighted  and  not  probed — our  diftrefft 
fharpencJ,  not  afluaged.  We  ftiould  naturally  and 
inftantly  turn  to  the  faints,  who  know  how  an  accufin^^ 
confciencf  can  be  fcrlpturally  quieted — how  the  deepeft 
diftreifes  can  be  effeftually  removed — the  dcadliefi: 
v/ounds  radically  healed  and  the  polluted  cleanf'cd  from 
iniquity.  From  fuch  an  application  we  fliould  promife 
ourfelves  much  benefit  :  nor  iliould  we  be  afhamed. 

When  meeting  the  laji  enemy ^  deaths  the  mighty 
nriduniverfal  dcftroyer^  ivc  require  the  efforts  of  chrijiian 
berievoknce.  Who  of  us,  when  lying  on  the  bed  of 
daily  languifhment  and  the  fliadows  of  the  long  night  of 
death  were  flretching  theinfelves  over  our  eyes  and 
Views,  the  profpe<ft  was  dark  and  the  anticipations 
were  fearful,  would  turn  our  faces  and  direft  our  fpeech 
for  guidance  and  fupport  to  the  children  of  difobedi- 
ence,  the  feducers  of  virtue  and  the  advocates  of  infidel- 
ity and  the  fervants  of  iniquity  ?  Hov/  unnatural,  how 
abfurdj  how  odious  would  be  fuch  an  application  ? 
Certainly  w^e  fliould  enquire  after  and  defire  and  fele£t 
taofc,  on  this  occafidn,  who  would  dire£l  us  to  him  who 
€ame  to  fcek  and  to  fave  that  tuhich  was  hjl — to  dejiroy 
ihe  works  of  the  devil — to  bring  life  and  immortality  to 
light — ^to  deliver  us  from  the  bondage  of  fiavifh  fear — 
to  give  us  the  vi(J>ory  over  death — to  convert  it  into  a 
covenanted  raercy — and  put  into  our  mouth  that  tri- 
umphant fcng.  Oh  death  !  where  is  thy/ting  ?  Oh  grange  ! 
ivhcre  is  thy  victory  ?  the  fiing  of  death  is  fin  ;  and  the 
firength  of  fin  is  the  law.  But  thanks  be  to  God  who 
givcth  us  the  vi^ory  through  our  Lord  fefus  Chrift  i. 
Cor.  XV.  55,  ^^^  ^y.  From  them  alone  we  fnouldex- 
ped:  light  and  comfort,  counfel  and  prayers.  It  is  cur 
duty  to  prepare  for  Vv'hat  awaits  us — To  make  feafona- 
ble  and  acceptable  and  ample  provifion  for  ourfelves  a- 
gainft  all  probable,  much  more  again  ft  certain  exigen- 
ces and  troubles  and  events  ;  it  is  then  to  prefer  the 
ibciety  of  the  faints  ;  the  excellent  of  the  earth  :  of  whom 
ihcxijorld  isiiot  tvorthy.  Heb."  xi.  38. 

IMPROVEMENT. 


Ser.  XIIL  of  P lorn  Sodeit,  11% 

IMPROVEMENT. 

I.  This  fubjecSt  corre^ls  the  groundlefs  miftake 
and  condemns  the  guilty  condu(5i  of  thofc  who  avoid 
and  defpife  the  faints. 

It  has  long  been  fafliionable  and  by  fome  account- 
ed reputable  to  heap  reproach  and  contempt  upon  thoff 
that  fear  G  od  and  keep  his  commandments  ;  wlio  hate 
evil — who  abflain  from  the  appearance  of  it — \\'arcli 
the  motions  of  their  own  fmful  hearts — dread  fellow- 
fliip  with  the  works  and  friends  of  darkuefs — who  copy 
the  example  of  Chrift  ;  who  did  no  hn— who  daily  im- 
plore the  prote6lion  of  divine  grace — and  labor  in  all 
things  to  keep  a  confcience  void  of  offence  both  tov/ards 
God  and  man.  But  he,  who  judges  righteous  jixlg- 
meiit ;  who  cannot  be  blinded  or  prejudiced,  deceived 
or  warped,  fpeaks  of  them  and  treats  them  with  refpetS: 
in  his  word,  honors  them  and  delights  in  them  and 
manifefts  himfelf  to  them  and  dwells  in  them.  Since  thou 
waji precious  in  my  fight  thou  hajl  been  homrablc^and  I hu-va 
loved  thee.  Ifa.  xHii.  4.  Forthe  Lord  ckHghiethintbFe  : 
a7id  as  the  bridegroom  rejoiceih  over  the  bride,  fo  fiddlihy 
God  rejoice  over  thee.  Ifa.  Ixii.  4,  5.  The  predovs  fom 
of  Zion,  comparable  to  fine  g^ld,  how  are  they  cjhemcd 
as  earthen  pitchers.  Her  Nazarites  ivere  purer  :ha>i 
/now J  they  were  whiter  than  milk,  they  luere  more  ruddy 
than  rubies^  their  polijklng  was  of  fapblre.  Lam.  iv.  2„ 
7.  They  are  called  faints — the  exeellent — chofen  ^of 
God  and  faithful.  "They  are  comely  through  Chrift's 
comelinefs  put  upon  them — They  are  the  lights  of  ih'; 
world — the  fait  of  the  earth.  If  the  word  of  truth 
juflly  defcribes  their  dignity,  their  worth,  their  ufeful- 
nefs  and  importance  to  mankind,  while  it  ftrengthens: 
the  patience  and  hope  and  obedience,  and  the  joy  of 
chriftians,  it  proclaims  the  palpable  error  and  aggravat- 
ed guilt  of  thofe  who  cannot  think  juftly  nor  fpeak  ref- 
pecftfully  of  them,  nor  affociate  with  them,  nor  bear 
with  them,  nor  give  them  reft,  nor  endure  their  contin.- 
iiunce  on  the  earth,  who  rejoice  m  prcfent  attempts 

mads 


2i6  The  Advantages  Ser.  XIII. 

made  by  a  nation  of  avowed  Atheifts  and  others  in  dif- 
ferent countries  to  fcourge  them  as  with  the  befom  of 
deftruftion  and  overthrow  the  foundations  of  govern- 
ment and  religion  and  deftroy  the  church  of  Chrifl:. 
Let  fuch,  and  all  fcoffers  and  defpifers  of  faints  re- 
nounce their  errors,  repent  of  their  contempt  and  join 
themfelves  to  the  cordial  and  excellent  friends  of  the 
truth.  God  will  not  always  keep  filence  :  he  will  do 
terrible  things  in  righteoufnefs.  At  which  you  may 
wonder  ;  but  defpife  the  faints  no  longer  left  you  per- 
ifli. 

II.  Unspeakably  preferable  is  the  holy  fellow- 
iliip  of  faints  to  the  intercourfe  of  other  fociety — efpe- 
cially  of  all  vicious  fociety. 

Multitudes  are  buried  in  the  world.  They 
vigoroufly  purfue  no  other  concern.  Other  concerns, 
though  important  and  fpiritual,  appear  as  nothing  to 
them  :  Their  hearts  and  their  converfation  are  full  of 
the  v/orld — Some  are  bent  upon  the  acquifition  of 
wealth — fome  of  honor  and  fome  of  pleafure.  An  in- 
timate connexion  with  them  will  probably  alienate  us 
from  heaven,  produce  neglcft  of  religious  duties  and 
confine  us  to  earth.  If  we  aflbciate  with  thofe  who 
live  in  immorality,  our  dread  of  it  will  likely  abate,  our 
deteftation  of  it  will  decline  ;  we  Ihall  approach  near- 
er to  it,  become  familiar  with  it.  If  v/e  clofely  con- 
nect ourfelves  with  thofe  who  explode  and  banter  the 
fundamental  articles  of  chriftianity,  with  thofe  who  nev- 
er introduce  them,  and  do  not  defire  to  underftand 
them,  we  iliall  fulfer  manifold  evils.  Such  an  intimate 
union  will  prove  like  the  fiery  and  fatal  darts  of  the  evil 
one.  We  fliall  negleft  thofe  articles,  difbelieve  them, 
and,  probably,  make  fliipwreck  of  faith  and  a  good 
confcience.  If  we  gladly  or  incautioully  yet  frequent- 
ly aflbciate  with  the  known  children  of  difobedicnce, 
the  flaves  of  their  lufts,  the  enem.ies  of  vital  piety  and 
the  haters  of  the  truth,  fhall  we  not  alfo  become  the 
fame  perverfe  children,  the  fame  miferable  flaves,  the 

fame 


S£R.  Xni.  of  Pious  ^octetp  ai; 

fame  bitter  enemies,  the  fame  undifguized  haters  of  the 
befl  things  ?  Prefervation  we  cannot  expeft — we  can- 
not pray  for  it.  The  means  of  fafcty  will  be  neglected. 
While,  if  the  children  of  the  light,  the  friends  of  pie- 
ty, the  defenders  of  the  truth,  the  excellent  of  the 
earth  are  our  chofen  companions,  that  which  is  good 
and  delightful  may  be  expelled  to  flow  from  fuch  holy 
intimacy.  When  thefe  two  fituatlotis  are  compared  and 
underflood  a  doubt  of  the  excellency  of  the  holy  com- 
munion of  the  faints  cannot  prevail  nor  exifl. 

III.  Let  real  chriflians  be  purfuaded  to  revive  the 
fpirit  and  power  of  genuine  chriftian  communion  and 
render  it  more  exceedingly  beneficial  and  dcfirable  to 
themfelves  and  to  others. 

When  religion  generally  declines,  this  commun- 
ion may  dwindle  into  formality,  the  original  defign  of 
it  be  too  much  overlooked,  and  the  primitive  fpirit  with 
which  it  was  upheld  and  characTtcrized  awfully  degene- 
rate. It  has  been  conveyed  to  us  in  the  hiilory  of  the 
earlier  times  of  chriftianity,  that  chriflians,  their  con- 
dition being  peculiarly  trying,  entered  into  folemn 
leagues  of  holy  friendfliip,  entrufled  all  their  fpiritual 
concerns  with  each  other,  put  the  care  of  their  own 
fouls  into  one  another*s  hands  as  a  mod  facrcd  depofit, 
not  negle£ling  o'-  ihem  themfelves  ;  but  to  obtain 
ftronger  fecurity  for  their  prefervation  from  fni  and  their 
growth  in  godlinefs  and  eternal  life:  They  became 
pledges  to  each  other  of  procuring  fpiritual  bleflings 
for  all  who  had  brought  themfelves  under  the  bonds  of 
fo  folemn  a  covenant.  They  mofl  folemnly  flipulated 
in  their  feveral  diflinft  and  fmall  focieties  to  caution, 
reprove,  keep,  comfoft,  pray  for  and  blefs  one  anoth- 
er and  labor  continually  for  their  mutual,  holy  and  e- 
temal  welfare.  A  practice  fomewhat  correfpondent  is 
worthy  of  recommendation  and  our  imitation.  Let  us, 
my  chrifllan  brethren,  follow  in  very  evil  times  a  prac- 
tice of  fo  good  report,  fo  replete  with  folid  benefit  and 
productive  of  fatisfa(5lbn.     At  leafl  let  chriflians,  io 

D  D  their 


21 3  the  Ad-dania^cs  Ser.  XIII; 

their  different  circles,  ufe  freedom  about  their  religious ' 
concerns,  impart  their  whole  fouls  t©  one  another,  coun- 
fel,  admonilh,  rebuke,  watch  over,  pray  with  and  for 
one  another,  quicken,  edify,  fettle  and  citabiifh  one 
another  in  the  faith  and  religion  of  thegofpd.  While 
your  zeal  is  according  to  knowledge,  and  your  love 
without  diilimulatioa,  and  your  love  of  one  another 
groweth,  you  cannot  ferve  one  another  too  eife£l:ually 
in  love.  The  more  abundantly  you  thus  drive  togeth- 
er for  muiud  profit,  and  a  plentiful  beftowment  of  di- 
vine mercies  the  more  ufeful  and  fruitful  and  joyful  will 
you  be..  Befides-,  a  fleady  and  more  irapiirtial  confor- 
mity to  the  will  of  Chrifl  and  a  brighter  imitation  of 
iiis  life,  the  model  of  perfeclion,  will  filence  flander, 
confound  oppofition,  recommend  your  communion  to 
others  and  tend  to  encreafe  the  number  of  difciples. 
When  thfy  believe  that  God  is  in  you  of  a  tnuh  : 
When,  they  fay,  as  formerly,  behold!  hczv  thefe  chr'if- 
■tianx  love  one  another  ;  when  they  teftify  for  you  how 
foberly,  uprightly,  inoffenfively,  charitably,  exempla- 
riiy  and  ufefully  you  live,  many  may  glorify  God  on 
your  account  and  yield  therafclves  to  be  the  Lord's  in 
an  everlafting  covenant  ;  and  fay  to  you,  AVe  will  join 
your  chriftian  and  brotherly  aflemblics,  for  furely  you 
have  the  fpirit  of  God  :  furely  God  is  with  you.  Thus 
you  will  difFufe  the  rich  favor  of  your  good  ointments 
far  and  wide,  further  and  wider,  augment  your  pref- 
ent  joy  and  brighten  your  future  crown  of  unfading 
gion/. 

IV.  We  infer  the  fuperior  excellency  of  the  com- 
munion of  faints  in  heaven.  Chriflians  are  now  fanfti- 
fied'but  in  part.  The  befli  have  mixtures  of  imperfec- 
tion and  weaknefs,  of  paiTion  and  corruption  which 
depreciate  their  fellowlliip  and  mar  their  excellence, 
and  dctraft  from  their  ufefulnefs  and  dirainifli  the  ad- 
vantage and  joy  of  union  to  them.  In  heaven  imper- 
fection will  wholly  ceafe.  There  will  not  be  the  leaft 
difcoveries  nor  the  fecblefl:  cvercifes  of  envy,  jealoufy, 

felfiihnefs 


Ser.  XIIL  cf  Pious  Society.  219 

felfHhnefs  and  ill  will.  The  light  will  be  ftrong,  the 
love  vehement,  the  communion  uninterrupted,  the  un- 
ion indiffoluble,  the  joy  full,  the  benefit  immenfe  and 
everlafting.  Let  all  then  prize  and  third  ardently  for 
the  perfection  of  heavenly  bleflednefs. 

V.  Let  the  importance  of  divine  friendfliip  and 
fpiritual  union  to  Chrifl:  deeply  imprefs  all  our  hearts. 

If  we  fliould  cultivate  fuch  an  efteem  fcr  the  fcl- 
lowfhip  of  faints — fuch  a  defire  for  it,  and  e;<prefs  iiich 
delight  and  joy  in  it  and  acknowledge  fuch 'gratitude  for 
^t  and  pray  for  its  advancement ;  how  much  more  fl:ould 
we  prize  the  favor  and  feek  the  prefence  of  God — de- 
fn-e  friendfliip  with  him  and  com.munion  with  him — 
likenefs  to  ChriO:  and  a  participation  of  the  grace  of 
the  Spirit.  Cod  is  a  Friend  that  will  never  leave  us-^ 
a  Father  who  will  never  rejec:  his  children — a  Pcriion 
that  wiU  always  fatisfy  us.  Jefus  Chrifl  is  a  Prophet 
who  v/ill  always  guide  us — an  High  Prieft  who  will  al- 
ways intercede  fcr  his  difciples — a- King  who  will  always 
rule  in  us  and  fubdue  ail  enemies  for  us.  The  Holy 
Spirit  can  always  work  within  us,  comfort  us,  keep  us 
from  evil;  furniili  us  for  all  fervices,  fuftain  us  in  all  con- 
flicts, fan£l:ify  all  events  to  us  and  perfeft  that  which 
concerneth  us.  Thefe  divine  perfons  will  be  our  faith- 
ful, merciful,  fufficient  and  unfailing  friends — in  trou- 
ble and  joy,  living  and  dying,  in  time,  at  the  day  qf 
judgment,  in  heaven  andthrough  etei-nity. 


SERxMOlN 


SERMON  XIV, 


FAMILY'    GOVERN MENr  AND   FILIAL   DUTY. 


Hebrews  xii.  9.  firil  claufe.  Furthermore,  ive 
had  Fathers  of  our  Jlefij  "jjhich  correded  us,  and  %Vf 
gave  them  reverence.    ■ 


{7  ROM  the  difcipline  and  correftive  reflralnts,  which 
earthly  parents  lay  upon  their  children,  the  Apof- 
tle  argues  the  neceffity  and  utility  of  thofe  rebukes  and 
chaflifements,  which  the  people  of  God  fuftain,  from 
his  fatherly  rod.  From  that  filial  refpefl  and  rever- 
ence, which  dutiful  children  render  to  their  earthly  pa- 
rents, under  thofe  wholefome  rebukes  and  conflraints, 
"which  they  lay  upon  their  paffions  and  conduft,  the  A- 
poftle  infers,  that  humble  and  cheerful  fabmillion, 
vwhich  the  children  of  God  fliould  yield  to  him,  when 
he  infiicls  upon  them  his  faithful  rebukes  and  corrective 
vifitations. 

Our  text  aliords  a  reafon,  not  only,  for  our  en- 
tire fubmilTion  to  God  and  humble  veneration  of  his 
power  and  wifdora  ;  but,  alfo,  clearly  eflabliflies  the 
authority  of  parents  over  their  offspring  and  the  obli- 
gations of  filial  piety  towards  earthly  parents.  I  fliall, 
therefore,  take  occauon  from  our  text  to  difcourfe  to 
you  upon  thofe  two  great  and  important  fubjeCts,  Fam-:- 
tl'j  Government  and  Filial  Piety,     Thefe  are  duties,   my 

tiraately 


Ser.  XIV,  eind  Filial  Duty,  221 

timatejy  conne(5led  and  mutually  dependent ;  and  bear 
a  place  of  firft  confideration,  in  the  fcheme  of  chriil- 
km  morality. 

Our  fubje<ft,  then,  divides  itfelf  into  two  main 
branches  : 

I.  To  treat  of  that  authority  and  government 
which  parents  and  heads  of  houfes  fhould  exercife  in 
their  families.  ^'  We  had  fathers  of  our  flefli  which 
jcorrefted  us. 

II.  To  define,  that  fubmiflive  reverence  and  piety 
which  children  and  other  domeflics  fliould  render  to 
parents  and  the  heads  of  families. 

**^  And  we  gave  them  reverence." 

I  NEED  not  labour  to  prove  a  point,  fo  obvious, 
from  our  text,  that  the  correftion,  which  parents  had 
given  to  their  children,  was  a  difcharge  of  duty  and 
merited  approbation.  And  the  return  of  reverence, 
from  their  children  ;  was  an  indifpcnfible  obligation  and 
a  natural  expreFion  of  gratitude.  This  conftruftion  of 
the  Apoicie's  words  being  admitted,  we  deduce  from 
them  a  conclufive  argument,  in  iupport,  both,  of  pa- 
rental government  and  filial  piety.     We  proceed 

I.  To  treat  of  that  authority  and  government 
which  parents  and  heads  of  houfes  fliould  exercife  in 
their  families. 

"  We  had  fathers  of  our  fieili  which  corrected 
us.'* 

Under  the  denomination  of  Fathers  of  our  flefli 
we  include  thofe,  who  are,  actually  the  parents  of  chil- 
dren, and,  alfo,  thofe  who,  in  the  providence  of  God, 
are  placed  at  the  head  of  families,  with  children  and 
domefl:ics  committed  to  their  care  and  infpe£l;icn. — Ev- 
ery mafter  and  miftrefs  of  a  family  fliould  cultivate  the 
tender  aiTe^lions  of  real  parents,  towards  their  oiE. 
fpring ;  and  exercife  that  watchful  folicitude  and  con-s 
cern,  for  all  the  fubordinate  branches  of  the  family, 
which  will  prompt  the  mofl:  a<flive  exertions,  for  the  belt 
AJ]aprovement  and  happinefs  of  thofe  committed  to  their 

•         truft. 


a2  2  Fmnily  Govenmeut         Ser.  XIV. 

trnil:.  In  tins  way,  the  lofs  of  real  parents  will  be  in 
a gooddegree,  compenlkted to  orphan cliildrcn.  Thefc 
tender  difpofitions,  in  the  heads  of  families,  would  op- 
erate as  lively  incentives  to  a  good  and  impartial  gov- 
ernment of  their  children. 

Parental  love  is  the  firllandraoil  effecliial  prin- 
ciple of  an  equal  and  wife  difcipline'of  the  children, 
and  domerLics  of  a  family.  That  parental  love,  which 
is  the  fpring  of  an  equal  and  Vvife  difcipline  in  families, 
is,  wholly,  diverfe  from  that  fond  and  indulgent  weak- 
siefs,  which  reflrains  forae  parents  from  checking  the 
luftful  defires  and  purfuits  of  their  o€spring.  It  is  not 
parental  love,  it  is  a  faulty  weaknefs  of  mind,  which 
prx^veuts  parents  from  laying  vigorous  reftraints  upon 
the  licencious  appetites  and  violent  paiTions  of  y^uth, 
in  tlieir  age  of  inexperience  and  folly. 

Fa.iental  love  ought  to  be  tempered  with  jud- 
ice  and  directed  by  prudence,  or  it  will  be  poorly  qual- 
ified for  the  wife  and  happy  management  of  a  family. 
Parents,  who  love  without  difcretion  and  exercife  an 
attention  to  their  children,  without  a  fupreme  regard 
to  moral  re(5litude,  may  fliow,  indeed,  their  fondnefs 
and  indulgence  ;  but  their  management  of  the  family 
will  fcarcely  deferve  the  name  of  goverament  :  It  may 
command  our  pity  j  but  never  our  approbatipn  and 
efteem. 

Hayin®  dated  thofe  moral  and  focial  affections 
which,  mofl  elTentially,  prompt  parents  to  the  faithful 
difcharge  of  family  government,  I  fliall  now  endeavour 
to  fliow  in  what  this  government  conlids,  and  how  it 
may  be  well  adminiilered. 

Family  government  is  the  right  ordering  and 
management  of  the  temporal  concerns  and  the  moral 
and  religious  ftate  of  thofe,  who,  ufually,  dwell  to- 
gether under  the  fame  roof  or  in  one  family.  The 
prerogative  of  government  belongs  to  the  Father  of  the 
family,  widi  the  afllllance  of  his  wife,  who  is  given  tO' 
him,  by  God,  to  aid  lum  in  iliis  important  work. 


Ser.  XIV.  d^id  Filial  Duty.  223 

V/iiEN  a  family  is  deprived  of  the  Father  or  the 
Mother,  then  the  whole  adminiflration  devolves  upon 
the  fiirvivor,  and  hov;cver  inconvenient,  mufl  be  man- 
aged by  the  remaining  parent.  The  other  members  of 
the  family  muft  yield  a  dutiful  fubmilhon  to  the  furviv- 
jng  head. 

As  it  is  a  rcquifite  qualiScation  in  a  go'od  ruler  to 
provide  for  the  fublilience  and  fafety  of  his  fubjecls  ; 
\o  it  is  nccelTary  in  the  Father  of  a  family,  that  he  take 
meafures  to  fecure  the  members  of  his  houfehold  from 
wrongs  and  injuries,  and  provide  for  their  healthful, 
comfortable  and  reputable  fubfiflence  in  the  world  ; — 
that  he  adminifler  fuch  accommodations  to  all,  as  will 
render  their  lives  the  Icaft  burdenfome  and  mofl:  cafy 
and  ap;recable  to  them.  Parents  are  to  nourifli  and 
cherilli  their  children  in  fucli  a  diligent  manner  as  to  e- 
vince  that  their  growth  and  profperity  are  objefts  of 
their  attention  and  folicitude  and  that  they  take  a  pleaf- 
ure  and  fatisfaifllon  in  fupplying  their  wants.  They 
are  to  provide  for  their  houfehold.  For  he,  who  neg- 
le(R:s  this  fervlce,  proves,  that  he  knows  not  the  duties 
and  feels  not  the  tendernefs  of  a  parent.  "  But  if  any 
provide  not  for  his  own,  and  fpecialiy  for  thofe  of  his 
own  houfe,  he  hath  denied  the  faith,  and  is  worfe  than 
an  infidel."  To  fuflain  our  children  is  an  obligation  of- 
nature  and  an  injunction  of  religion.  This  implies, 
that  a  parent  by  prudence  and  induftry  lliould  exert 
himfelf,  in  thofe  occupations,  by  which,  the  property 
of  the  family  may  be  fo  increafed,  as  to  afford  a  fuSi- 
cient  and  comfortable  fubfiflence  to  all  the  members. — - 
For  this  end  the  children  and  inmates  of  the  family  muPj 
be,  early  and  carefully,  educated  in  a  courfe  of  aifilve 
diligence,  in  fouie  lucrative  calling,  for  the  benefit  of 
the  whole. 

An  indulgence  to  floth  and  idlenefs  or  to  ufelefs 
and  unproductive  employments  is  a  grofs  negleCi:  on  the 
part  of  parents  and  tends,  dlreftly,  to  impoverifli  and 
render  miferable  their  children,  and  eventually,  to  make 

them 


22-4  PamlJy  Government  Ser.  XIV, 

tliem  unprofitable  to  themfelves  and  a  nulfance  to  foci- 
ety.  Heads  of  families,  therefore,  muft  fee  that  their 
children,  tvhen  able,  earn  their  own  bread  and  not 
wafte  and  fquander  the  fruits  of  other  peoples  labour. 
If  necelTary,  they  muft  ufe,  not  only,  counfels  and  in- 
ilruftions  but,  authority,  reflraint  and  difcipline  to  pro- 
duce among  their  children  thefe  falutary  effects. 

Another  branch  cf  family  government  is,  to 
excite  in  the  minds  of  children,  a  grateful  fenfe  of  their 
dependence,  and  of  their  obligations  to  their  parents 
and  a  dutiful  refpeft  for  their  authority.  Parents  nev- 
er can  difcharge  the  duties  of  government  until  they 
have  eflab/liflied  their  authority  and  a  prevailing  influ- 
ence over  the  minds  and  conduct  of  their  children.—- 
The  pleafure  of  parents  muft  be  regarded  as  a  law  and 
the  children's  attention  be  bent  upon  gratifying  their 
wifties  and  fulfilling  their  expectations.  This  afcenden- 
cy  muft  be  employed  in  directing,  aright,  the  inclina-- 
tions  and  purfuits  of  the  whole  family. 

Parents  fhould  labour  to  render  their  authority 
eafy  and  their  commands  acceptable  to  their  children. 
In  this  way  they  will  gain  fuch  an  habitual  controul  o-- 
ver  their  offspring  as  will  enable  them  to  purfue  their 
beft  fpiritual  and  temporal  interefts  with  efficacy  and 
fuccefs.  Having,  by  wife,  benevolent  and  uniform 
exertions  confirmed  their  authority  vvith  their  children, 
parents  fhould  ufe  this  fingular  advantage,  to  mould 
their  hearts  and  praftice,  to  a  decent  and  virtuous  de- 
portment in  the  world. 

For  this  end,  the  Parent  is  to  apply  himfelf  to 
the  inftru6i:ion  of  his  children,  in  thofe  principles  and 
duties,  which  are  of  the  firft  magnitude.  And  firft  of 
all  labour  to  eradicate  that  narrow  and  felfifti  difpofition 
of  the  heart,  by  which,  they  ai-e  engrolTed,  folcly, 
with  their  own  interefts  and  concerns.  From  their  in- 
'  fancy  children  fiiould  be  taught,  that  they  are  related! 
to  others,  that  they  are  not  made  for  ,themfelves,  nor 
are  they  to  live  to  their  own.  private  advantage.      They 

fliould 


Ser.  XIV.  a2id  FiliaJ,  Duty.  225 

'ihauld  be  led  to  regard  the  rights  of  others  and  to  pur- 
fue  their  happinefs,  as  a  leading  branch  of  condudt 
through  life. 

Could  parents,  by  wholefome  inftrutftions,  by  a 
fpeaking  example  and  by  frowning  upon  and  punifliing 
all  inftances  of  a  narrow  felfiflmefs  and  negligent  re- 
gard of  other  people's  happinefs,  cultivate  in  the  minds 
of  children  .an  enlarged  and  dilinterefled  method  of 
thinking  and  afting,  they  would  lay  the  foundation  of 
all  the  great  and  beneficial  afFe£lions  of  fecial  life  ; — 
they  would  fct  their  offspring  in  the  path  of  true  hon- 
our and  fubftantial  ufefulnefs.  By  fuch  early  cultiva- 
tion children  would  be  able,  in  the  progrefs  of  life,  not 
only  to  enjoy  fociety  but,  materially,  to  fubferve  the 
interefts  of  it,  by  a  generous  and  virtuous  courfe  of 
praftice.  It  is  a  great  obje^l  to  make  children  feel  the 
obligations  of  their' focial  relations  and  excite  them  fac- 
redly  to  fulfil  thofe  obligations,  however  laborious  and 
painful  the  tafk. 

Should  parents  find  their  children  inclined  to  a- 
ny  diflionourable  and  vicious  courfe  or  guilty  of  any  lit- 
tle and  unworthy  adlion,  they  muft  labour  for  their  im- 
mediate amendment  before  the  principle  be  rooted  and 
the  vice  habitual.  An  attention,  too  early,  cannot  be 
paid  to  the  opening  paiTions  of  youth  to  curb  thofe 
which  are  exceffive  and  eradicate  the  criminal  ;  and  to 
fubflitute  in  their  place  noble  and  generous  fentiraents 
of  benevolence  and  virtue.  Every  thing  ufeful  and 
liberal  in  the  infant  mind  is  to  be  encouraged  and  cul- 
tivated by  fuitable  teftimonies  of  approbation  and  ani- 
mating rewards.  Every  thing  felfifli,  bafe,  fraudulent, 
falfe  and  malicious  is  to  be  reprobated,  reflrained  and 
puniftied  with  uniform  ftriftnefs  and  in  many  cafes  with 
a  ft:ern  and  rigid  feverity.  Children  are  to  be  taught, 
by  the  lofs  of  parental  favour,  by  Vv'holefome  rebukes 
and  faithful  correclions,  thftt  vice  i?  infamous  and  de- 
llru^live  to  happinefs. 


'2  2.6  Family  Government  Ser.  XIV, 

The  difciplinc  of  the  rod  is  not  defigned  for  tlis 
common  and  daily  correftion  of  childilh  follies  and  foi- 
bles  ;  but  if  fome  bafe  and  degrading  fault  has  been 
committed,  which  argues  a  perverfe  and  malicious  mind, 
the  evil  ought  to  be  cured  by  applying  the  correftion 
of  ftripej.  Bafe  oifences  lliould  be  corre^cd  with  fer- 
vile  punilliments. 

But  corporal  punifhment  is  the  1  ail  remedy  ;  it 
is  to  be  applied  with  much  caution,  with  much  accom- 
ffanying  inflruftion  and  rebuke  ;  with  the  utmofl  cool- 
iiefs  and  deliberation  and  for  low,  fordid  and  malig- 
nant oifences.  8uch  is  human  depravity  that  very  few 
perhaps  can  be  reared  to  mature  age  without  requiring 
rat  one  time  or  another,  the  corredion  of  ftripes  :  But, 
certain  it  is,  that  all  children  do  more  or  lefs  require, 
not  only  ufeful  counfcl  and  exhortation,  but  Hern  rep- 
rehenfion  and  rebuke.  The  timely  exercife  of  fuch  re- 
buke may,  iii  moil  cafes,  prevent  all  the  future  labour 
and  difficulty  of  training  children  to  a  decent  and  vir- 
tuous life. 

Probably  no  method  is  more  effectual  to  excite 
children  to  ihun  vice,  than  the  Ihowing  of  them  the  in- 
famy and  evil  confequences  of  it,  in  fome  perfon,  with 
whom,  they  are  acquainted  or  by  fetting  before  thera 
the  more  pleafmg  example  of  one  made  ufeful  a,nd  ref- 
pe^able,  by  the  practice  of  the  oppolite  virtues.  The 
parent's  own  example  has  he  greateft  cffeft,  either,  in 
confirming  or  weakening  the  good  difpofitions  of  his 
children.  He  may  let  his  own  good  example  fpeak  for 
itfelf  and  operate  its  ov.'U  happy  effe<5ls.  But,  if  he  be 
wife,  he  will  Ihidioufly  propound  the  virtuous  example 
of  others  to  the  notice  and  imitation  of  his  children. 
The  reputation  and  advantages,  which,  one  man.  ha^ 
gained,  by  conquering  his  lulls  and  extirpating  deep 
rooted  habits  of  wickednefs,  may  animate  children  to 
attempt  a  reformation,  where  they  find  themfelves  m.ofl 
inclined  to  tran^grefs  and  guard  them  from  falling  into 
Glares  laid  for  their  ruin.     The  dreadful  miferies  and 

remorfe. 


Ser.  XIV.  and  Filial  Duly.  227 

remorfe,  which  habituiii  offenders  hicur,  when  proper- 
ly, rcpreferited,  are  a  ufeful  and  ftriking  leflbn  to  chil- 
dren  and  youth.  Bnt  in  iome  way  or  another,  either 
by  perfuafion  or  conihaint,  by  example  or  precept,  it 
fliouJd  be  the  u-nwearicd  labour  of  all  parents  and  heads 
of  families  to  cure  the  nari'ownefs  and  felfillinefs  of 
their  children's  minds  ;  that  narrow  fel£flinefs,  which 
renders  them  fo  infiguificant  and  ufelefs,  if  not,  io  in- 
jiarious  and  mifchievous  to  fociety. 

Parental  influence  and  authority  mull  be,  vig- 
oroufly  employed  to  ftrangle  the  baneful  lulls  of  the 
.carnal  and  fenfual  mind  and  to  nip  the  fii-ft  Ihoots  of  lin 
and  vice,  which  lliow  themfelves,  in  the  early  pra£lice 
of  their  tender  offspring. 

It  is  a  great  point  gamed,  when  the'  minds  of 
children  are  furniflied  with  good  moral  fen^nnents  and 
thofe  ufeful  propenfities,  which  will  lead  tnera  to  re- 
gard the  happinefs  and  fecure  the  approbji'tion  of  thofe, 
with  whom,  they  are  connected  in  life.  /  For  this  end 
they  m.ull  be  taught  focial  duties  and  bo'diffuaded  and 
reltrained  from  all  illiberal  feelings  and  praftices  ;  be 
led  to  confult  the  intercfls  of  the  family  and  fociety  in 
which  they  dwell,  and  to  demean  the^ifelves  as  \vhole- 
fome  members  of  the  civil  cgmmui]^ty,  where  provi- 
dence has  fixed  their  lot.  They  fliould  be  taught  to 
become  active,  virtuous  citizens  of  ihe  ftate,  and  to  fill, 
jvith  dignity,  ail  thofe  ftations,  to/^hich,  they  may  be 
called  in  the  progrefs  of  life  ;  to  b^  obfequious  and  fub- 
miffive  to  their  fuperiors,  to  be  li/ind  and  benevolent  to 
their  equals,  and  to  be  courteous  and  condefcending  to 
their  inferiors.  / 

Parents  ihould,  not  only,  bend  their  attention 
to  the  produftion  and  cultivation  of  thefe  focial  virtues, 
but,  learn  their  children  to  reverence  themfelves  ;  to 
exercife  fobriety,  temperance,  chaffity  and  felf-govern- 
ment  ;  to  mortify  their  unrujy  palBons  and  fubdue  their 
fenfual  appetites.  They  mufl  be  rcffrained  from  all 
thofe  excefics,  however  ^leafing  to  flefli  and  fenfe, 

vhich 


2  2S  Family  Government  Ser.  XtV. 

which  will  debafe  their  character,  as  rational,  account- 
able and  immortal  beinps. 

Above  all,  parents  arc  to  direft  their  principal  la- 
bours, in  the  government  of  their  families,  by  good 
examples,  by  virtuous  counfels  and  by  falutary  correft- 
ions  to  difcipline  the  minds  of  their  offspring  to  a  Jenfcf 
of  their  dependence  upon  God,  tj[ieir  obligations  to 
worililp  and  obey  him  ;  and,  efpecially,  to  elevate  their 
minds  to  the  high  duties  of  the  chriflian  religion  ;  to 
repent  of  all  fm  ;  to  look  for  mercy  and  forgivenefs 
throug^i  Chrifl  Jefus  j  devoutly  to  attend  his  ordinan- 
ces ;  fin^cerely  to  keep  his  laws  ;  and  to  expert  final 
happinef{--j  foiely,  through  his  righteoufnefs  and  the 
fan^^tifying'^  influences  of  his  holy  fpirit. 

To  this,  as  an  ultimate  object,  mufl  all  the  at- 
tention, care  and  watchfulnefs  of  parents  be  directed  ; 
even,  to  make  their  children,  the  children  of  the  Moft 
High  God  and  wife  to  their  eternal  falvation  in  Heav- 
en. This  is  I'he  firft,  this  is  the  laft  duty  of  parents  tp 
govern  their  ci'iildren  for  God  and  to  train  them  up  in 
the  nurture  ana^.  admonition  of  the  Lord.  We  now 
proceed  to  fpeak  \ 

II.  Of  that  fubmiffive  reverence  and  piety  ts^hich 
children  and  othei  *  domeftics  Ihould  render  to  parents 
and  the  heads  of  f ,  amilies. 

*^'  And  we  g.  ive  them  reverence.'* 
The  obligatioi  ^s  of  filial  piety  lie,  not  only,  upon 
children  to  their  own '  parents,  but  alfo,  upon  all  youth 
placed  under  the  care  of  mailers  and  guardians.  Maf- 
ters  and  guardians  are,  in  the  providence  of  God,  plac- 
ed in  the  parent's  ilead  :  And  are  bound  to  the  fame 
affectionate  care,  as  tho  ugh,  the  children  committed  to 
them  were  the  fruir  of  ti  ^eir  own  bodies.  For  this  rea- 
fon,  the  mafler  or  guardr  ^  is  entitled  to  a  grateful  re- 
turn of  filial  affechon  and  i  reverence.  My  obfervatione, 
therefore,  will  apply^  wit!  "^  equal  force,  to  children  by 
birth  and  ?doptiot5. 


Ser.  Xiy.  and  Filial  Did}.  229 

Let  us  refleft  upon  the  nature  of  this  duty  of 
filial  piety — the  principles  upon  which  it  is  founded — - 
and  the  manner  in  which  it  is  to  be  exercifed  by  chil- 
dren towards  thofe  who  have  the  infpeftion  and  care  of 
them. 

What  we  denominate  ^lial piety,  in  our  text,  is 
denominated  reverence.  This  is  a  refpeftful  veneration 
and  efleem  for  the  perfons  and  charafters  of  parents — 
a  cordial  affeftion  and  dutiful  fubmilTion  to  their  author- 
ity— a  ready  obediencje  to  their  commands and  a 

watchful  attention  to  every  intimation  of  their  will, 
Thofe,  alone,  truljr,  reverence  their  parents,  who  ftand 
in  awe  of  their  difpleafure  and  deprecate  it,  as  an  ef- 
fential  evil  ;  who  labour  to  fulfil  their  jufl  expectations 
and  accomplifli  their  wifhes ;  who  fludy  to  render  them- 
felves  pleafmg  and  acceptable,  and  to  promote  their 
parent's  happinefs. 

Filial  piety  prompts  youth  to  Hum  thofe  con- 
nections and  purfiiits  which  are  painful  to  their  parent's 
hearts  ;  to  watch  the  indications  of  their  pleafure  and 
to  anticipate  their  defires  ;  to  relieve  them  of  their  bur- 
dens and  anxieties  ;  to  adminifter  to  their  necejGlties  ; 
and  by  every  method  to  alleviate  the  troubles  and  cares 
of  declining  age,  It  is  the  folicitude  of  pious  children, 
that  their  parents  enjoy,  as  much  fatisfaClion,  as  will 
confiil  with  the  vicifTitudes  and  frailties  of  this  tranfito- 
ry  life,  and  die  with  the  tranquillizing  hope,  that,  whea 
they  are  lodged  in  the  dull,  they  fhall  be  fucceeded  by 
an  oiFspring  eminent  for  a  reputable  and  virtuous  de- 
portment. 

The  higheft  earthly  felicity  of  parents  depend  up- 
on the  character  and  conduCl  of  their  children  :  Upon 
ft)  earthly  objeCt  are  their  hearts  fo,  earneftly,  intent,  a« 
the  good  conduft  and  happinefs  of  their  defcendents. 
Filial  affection  and  piety  will  lead  children  to  regard 
thefe  feelings  of  their  parents ;  not  to  mar  their  enjoy- 
ments nor  difappoint  their  hopes.  By  an  obfequious 
deportment,  they  will  cqgvince  their  parents,  that  their 

pleaidng 


2  3 '3  Family  Government  Ser.  XIV. 

pk":ifing  cxpeOations  will,  probably,  be  anfwered.  Du- 
tiftii  children  will  multiply  the  tender  offices  of  love 
and  gratitude  to  their  parents  ;  will  dilcover  their  deep 
iiud  feeling  kii'^'''.  of  obiig.ation  and  dependence  ;  will 
praftife  the  duties  of  gratitude  ;  and  upon  every  occa- 
fion  will  provCj  that  their  humble  reverence  is  equalled, 
only,  by  their  parent's  fond  aix!  endearing  love. 

They  prefer  the  fociety,  the  counfels.and  inflruc- 
tions  of  their  parents  to  thofe  of  all  others.  By  their 
meek  fubmifiion  they  teach  others  to  refpecl  their  par- 
ent's chara<5ler.  They  conceal  their  failings,  patiently 
fuilain  their  infirmities  and  animate  and  enliven  their 

ypy^'         ,.     .  .      • 

This  filial  piety  n  explained,  in  fcripturc,  by  o- 
beying  our  parents  ;  by  fubmitting  to  their  authority 
with  humble  reverence  ;  by  yielding,  quietly,  to  their 
corre^lions  and  redraints  j  and  by  crowning  them  with 
every  poffible  honour. 

Children,  who  reverence  their  parents,  will 
not  trefpafs  upon  their  overweaning  indulgence  ;  nor 
take  advantage  of  their  weaknefs  ;  nor  expofe-  their 
defecls  ;  nor  conceal  their  good  properties  and  virtues. 
A  true  child  will  feel  his  own  reputation,  comfort  and 
ufefulnefs  to  be,  intimately,  connedled  with  thofc  of  his 
parents.  He  will  neither  defpife  the  inftruclions  of  his 
Father  nor  forget  the  law  of  his  Mother  :  remember- 
ing. That  a  wife  fon  maketh  a  glad  father,  but  a  fool- 
i{h  fon  is  the  licavinefs  of  .his  mofher.  This  alluring 
motive  will  quicken  affeflionate  and  dutiful  children  to 
virtue  and  wifdara,  That  parents  have  no  greater  joy 
than  to  fee  their  children  walking  in  the  paihs  of  truth  and 
honour.  The  plcifure  of  ^  dutiful  child,  in  his  own 
honours  and  advantages,  arifes,  elfentially,  fromacon- 
fideration  of  that  joy  and  fatisfa£tion,  which  it  iaiparts 
to  an  aged  father  or  mother. 

Ticus,  in  a  numberlcfs  variety  of  ways,  do  fifial 
piety  and  reverence  difplay  tacmfclves — by  grieving  at 
the  difpleafure  and  rejoicing  in  the  favotir  and  approba- 
tion 


Ser.  XIV.  and  Filial  Duty.  2^1 

tion  of  parents — by  accounting  the  parents  frown  a  fe- 
vere  piinifliinent  and  his  fmiles  a  rich  reward — by  (et- 
ting  a  uniform  example  to  the  family  of  quiet  fubniif- 
fion — by  an  atftive  and  chearful  difcharj^e  of  every  du- 
ty : — by  amending  a  fault  upen  tlie  iirll  notice  of  the 
parent's  difpleafure — -amd  by  purfuing,  with  redoubled 
diligence,  thole  virtuous  purfuits  which  have  engaged 
his  approbation. 

The  pious  youth  leans  hir^  iindeiitanding  to  paren- 
tal wifdom  and  experience  for  inilruftion,  what  courfes 
to  purfue,  and  with  what  companions  to  allociate.  Thus 
does  he  le:u-n  to  go  in  the  way  of  the  wife  and  the  good  ; 
to  forfake  the  paths  of  fumers  and  the  feat  of  the  fcor- 
ner.  He  is  obfequious  to  the  oirders  and  regulations 
of  the  family,  in  which,  he  lives,  efpecially,  thofe  reg- 
ulations, which  relate  to  the  miprovement  of  the  mind, 
the  promotion  of  morals  and  virtue,  and  the  wgrfhip 
and  fervice  of  our  God  and  Redeemer,  When  chil- 
dren honour  and  reverei"K:e  their  parents,  family  order 
and  peace  are  feciire  ;  all,  mutually,  enjoy  reputation 
in  the  world,  comfort  with  ei¥:h  other  and  favour  with 
God.  The  fecret  of  God's  love  is  upon  their,  taber- 
nacle. 

Now  let  us  ice,  upon  what  priiKiples  and  found- 
aticHis,  this  excellent  and  ornamental  grace  of  filial 
piety  is  grounded. 

Dutiful  refpe£l:  and  filial  reverence  in  children 
IS,  but,  the  natural  and  cafy  expreiSon  of  gratitude,  to 
thofe  tender  and  difcreet  parents,  who  bear  a  prudent 
and  vigilant  aSedion  to  their  offspring.  Love  begets 
love.  An  open  and  generous  mind  will,  ever,  prompt 
youth  to  honour  and  reverence  th^ir  parents,  and  to 
repay  their  watchful  cai?e  with  humble,  obfequious 
duty. 

It  is  the  wife  ordination  gf  heaven,  that  a  faith- 
ful government  exercifed  by  p-^ rents  iliould  be  followed 
by  humble  fubraifljon  and  filial  obedieoce.  Nature 
aitd  reafbn  di^^ate  to  virtuous  children  the  exercifes  of 

fUial 


232  Family  Govermnerti  Ser.  XIV. 

filial  piety.  In  no  other  way,  can  they  anfwer  thofc 
obligations,  whick,  a  fenfe  of  right  and  wrong  impofe 
upon  them.  If  there  be  any  virtue,  any  good  moral 
fenfe,  any  commendable  difpofition  in  the  hftirts  of 
youth,  they  will  feel  the  obligation  of  efteeming  and 
honouring  their  parents,  as  next,  in  order  and  impor- 
tancCj  to  that  duty,  which  they  owe  to  God,  the  Uni» 
verfal  Parent.  Does  one  remember  his  obligations  to 
the  Almighty  Father  ?  he  cannot  be  unmindful  of  hi» 
earthly  parents  ;  he  cannot  forget  thofe  pains  and  cares 
and  labours  by  which  he  is  brought  into  life,  is  reared 
to  2.gt  and  taught  to  difcern  between  good  and  evil.- 
The  many  anjdous  toils  and  watchings,  which,  his  par- 
ents have  exercifed  for  him,  he  cannot  fail  to  repay, 
with  fervent  aife^lion  and  habitual  obedience. 

Has  he  no  difpofition  to  elieem  and  reverence  his 
parents  }  He  has  no  foundation  laid,  in  his  mind,  for 
the  faithful  difcharge  of  any  other  relative  duty  in  life  : 
He  has  no  ingenuity,  no  gratitude,  no  fenfe  of  decen- 
cy and  propriety,  which  may  lead  him  to  refpeft  the 
laws,  either,  of  God  or  man. 

The  principles  of  juflice  and  benevolence  to  men 
and  ©f  homage  and  fubjeftion  to  God,  feem  to  be  laid 
in  the  hearts  of  children,  by  an  exercife  of  dependence 
upon  and  gratitude  to  their  parents,  with  wliom,  they 
are  iirfl  converfant  and  from  whom,  they  realize  the 
firfl  benefits  and  advantages  of  life. 

The  Author  of  being  has  implanted,  in  the  ipinds 
of  children,  a  fenfe  of  their  dependence  on  their  par- 
ent?, and  of  their  obligations  to  plcafe  and  obey  them  ; 
and  not  only  fo,  but,  he  has  made  thefe  duties  the  fub- 
jecl  of  frequent  injunftions  in  his  written  word.  They 
are  inculcated  by  repeated- divine  precepts.  And  mul- 
tiplied evils  are  threatened  to  thofe,  who  neglect  to  ful- 
fil thefe  obligations.  God*s  word  and  providence  com- 
bine their  teflimony,  in  favour  of  thofe,  who  reverence- 
their  parents  and  in  frowning  upon  all,  who  diilionour 
and  grieve  them,. 


Ser.   XIV.  ^.         md  Filial  Duty.  233 

The  command  to  honour  our  father  and  mother 
is  the  firfl  commandment  with  promife  ;  that  is,  this 
commandment  has  temporal  rewards  and  penalties  an- 
nexed to  it.  So  that  thofe,  who  honour  their  parents, 
do,  more  commonly,  live  long  and  profperoufly  in  this 
world  ;  while  thole  wicked  children,  who  contemn  and 
difgrace  their  parents,  do  not  live  out  half  their  days. 
"  The  eye,  that  mocketh  at  his  father,  and  defplfeth 
to  obey  his  mother,  the  ravens  of  the  valley  fliall  pick 
it  out,  and  the  young  eagles  iliall  eat  it.'*  Numerous 
examples  of  God's  favour,  to  fuch  as  obey  their  par- 
ents and  of  his  anger  againft  thofe,  who  difhonour  them 
are  recorded  in  his  word  and  in  the  hiflory  of  his  prov- 
idence. We  read  God's  rcfpe^l  to  filial  piety,  in  the 
inftances  of  Ifaac,  Obadiah  and  Timothy.  His  wrath 
hath  been  revealed  againll  filial  difsbedience  in  the  in- 
ftances  of  Abfalom,  Adonijah,  the  fons  of  Eli  and  the 
fcofHng  Illimael. 

As  God  has  infplred  a  fenfe  of  filial  duty  into  the 
hearts  of  children  ;  has  teftified  his  difpleafure  againd: 
fuch  as  negleft  it  and  his  favour  to  thofe  who  regard  it  ; 
has  made  parents  inllruments  of  the  being  and  happi- 
nefs  of  their  children  ;  and  as  he  has  made  the  felicity 
of  parents  and  children,  the  well  being  of  fociety  and 
the  glory  of  the  church  of  Chrifli  to  depend,  eflentially, 
upon  the  exercifes  of  filial  piety  ;  fo  we  mull  conclude, 
that  this  duty  is,  not  only,  well  founded,  but,  of  infi-- 
nite  confequence  to  human  happinefs,  both,  in  this  life 
and  that  which  is  to  come. 

APPLICATION. 

life  \Jl.  Let  parents  and  heads  of  families  be  ex- 
cited to  a  wife  and  uniform  government  of  their  chil- 
dren and  houfeholds* 

It  is  a  fervice  well  pleafing  to  God.  He  has  giv- 
en his  gracious  approbation  of  it ;  and,  alfo,  ample  di- 
reftions  for  the  faithful  performance  of  it.  He  has 
granted  fuch  cHcouragements,  fuch  aflurances  of  fuc- 

F  F  cefs, 


J  34  Family  Government  Ser.  XIV. 

tefs,  as  may  well  animate  parents,  refolutely,  to  begin, 
and,  diligently,  to  purfue  a  duty  fo  important  and  falu- 
tary.  In  the  good  regulation  of  families  a  foundation 
is,  early,  laid  for  a  life  of  virtue  and  religion.  The 
honour  of  God  is  promoted  ;  that  honour  of  God 
which  fliould  be  the  great  objeft  of  our  defire  and  pur- 
iuit. 

By  the  wliolefome  difcipline  of  youth,  parents  arc 
the  happy  inflruments  of  fowing  the  feeds  of  early  pi- 
ety ;  of  producing  a  veneration  for  the  great  God  and 
a  cordial  liibje£lion  to  the  laws  and  ordinances  of  Jefus 
Chrill.  They  are  employed  in  bringing  their  children 
and  domeflics,  into  a  near  and  faving  relation,  to  the 
blefled  Redeemer  of  fmners.  They  train  up  their  off- 
spring, not  only,  for  a  life  of  confcious  re£litude,  of 
inward  peace  and  of  important  ufefulnefs  to  their  fel- 
low men  ;  but,  they  prepare  them  to  meet  death  with 
fortitude  and  ferenity,  and,  after  death,  to  go  and  dwell 
•with  God  in  the  city  of  his  prefence,  there  to  be  for- 
ever engaged  in  the  rapturous  employmentsand  to  par- 
ticipate the  inelfable  joys  of  a  glorious  immortality. 
Parents,  are  not  thefe  advantages,  to  be  obtained  for 
ourfelves,  in  conjunction,  with  our  dear  families,  argu- 
ment fufficient  and  more  than  fufficient  to  roufe  our  at- 
tention to  a  duty  fo  fruitful  of  prefent  and  eternal  ben- 
efits ? 

Certainly,  a  well  regulated  aifeftion  for  our 
children  muft  excite  us  to  educate  them,  by  an  whole- 
fome  difcipline,  for  Chrift  ;  to  train  them  up  in  the 
nurture  and  admonition  of  the  Lord  ;  by  a  fpeaking 
example  of  fobriety,  of  virtue  and  religion,  by  ufefut 
lelTons  of  wifdom,  by  neceffary  checks  and  reftraints 
upon  their  faulty  and  vicious  propenfities,  to  lay  a 
foundation  for  this  fond  and  confoling  hope,  that  when 
we  Ihall  be  called,  another  day,  to  account  for  ourfelves 
and  our  families,  we  may  be  able  to  fay,  "  Here  are 
we.  Lord,  and  the  children  whom  thou  haft  given 


•as." 


An 


Ser.  XIV.  mid  niial  Du/y.  i-,c 

An  additional  argument,  to  enforce  my  import 
taut  exhortation,  is,  tliat  children  fland  in  great  need 
of  parental  diicipline  and  reflraint.  At  times,  to  lay 
the  check  of  reflraint  and  the  compulfion  of  authority 
upon  children  is  the  bell  earneft  and  exprefHon  of  pa- 
rental love.  Youth  are  ignorant  and  inexperienced. 
They  want  the  friend'y  cpunfel  and  experience  of  years 
to  guard  therii^Qm  the jGlares  which  lie,  conflantly,  in 
their  way,  t|p 

Happy  would  it  be  for  youth,  if  they  had  no- 
thing, but  ignorance  and  inexperience,  to  miflead  them. 
Alas  !  they  have  a  vitiated  body,  defiled  with  impetu- 
ous aiid  feducing  appetites.  They  have  a  depraved 
foul,'  given  over  to  the  dominion  of  unhallowed  lufls. 
They  fee  things  thriDugh  a  falfe  medium.  They  per- 
ceive objefts  through  the  channel  of  mifguiding  facul- 
ties. Their  paliions  impel  them  to  diflionour ;  to  cour- 
fes  vile  and  degrading  to  their  rational  and  imimortal 
nature.  Shall  not  parents,  then,  watch  againft  the  in- 
dulgence and  growth  of  thefe  vicious  propenfities  ? 
check  the  riling  defire  of  forbidden  enjoyments  ?  and, 
early,  difcipline  their  children  to  that  mortification  and 
felfdenial  which  is  requifite  to  an  honourable  and  ufe- 
ful  life  ?  When  thefe  propenfities  are  urgent,  fliall  not 
parental  authority  be  fixed  and  decifive  to  reprefs  and 
fubdue  them  ?  Let  parents  negleft  this  correcting  care 
and  they  and  their  children  fliall  be  the  immediate  fuf- 
ferers.  By  fuch  neglecft,  parents,  the  youth  fliall  grow- 
up  in  our  families  a  feed  of  evildoers,  to  provoke  the 
fierce  anger  of  the  Lord  againfl  tiiem.  They  fliall  be* 
come  crooked  ferpents  to  hils  at  their  parent's  authori- 
ty ;  to  poifon  their  reputation  ;  and  to  fling  their  fouls 
with  the  mofl  fubtle  and  penetrating  anguilh  and  re^ 
morfe. 

Alas  !  fond,  indulgent  Parents,  blind  to  the  fol- 
lies and  vices  of  your  children  ;  What  a  mafs  of  re- 
proach and  agony  are  you  heaping  up  for  yourfelves  ? 
How  lliall  your  negligence   fpoil  the  dear  offspring  of 

your 


2^6  Family  Government  Ser.  XIV. 

your  bodies  ?  How  fall  will  they  ripen  for  infai-ny  and 
ruin  in  time  and  for  eternity  ?  Do  they  make  them- 
felves  vile  and  you  reflrain  them  not  ?  Do  you  not, 
early,  bend  them  to  the  yoke  of  obedience  ;  to  regard 
your  orders  and  to  fulfil  your  demands  ?  They  fliall  be 
the  abhorrence  of  the  good  ;  the  grief  of  your  own 
fouls :  They  fliall  teach  the  Lord's  people  to  tranfgrefs  : 
They  fliall  be  the  fcourge  and  pell  of  the  community 
in  which  they  dwell :  And  tffll  Lord  will,  foon,  do  a 
thing  in  your  houfes,  at  which,  both  the  ears  of  him, 
who  heareth  it,  fliall  tingle. 

But  will  you  govern  them  as  you  ought,  and  as 
God  will  enable  you  if  you  feek  to  him  aright  ?  They 
fliall  be  your  ornament  and  rejoicing  ;  the  comfort  of 
your  pilgrimage  ;  the  flay  of  your  declining  age  :  They 
fliall  enjoy  as  much  of  this  world  as  fliall  conduce  to 
their  permanent  happinefs  :  Thofe  who  dwell  around 
you  fliall  rife  up  and  call  you  bleflTed-  :  extenfive  con- 
nections and  future  generations  of  men  and  of  chrif- 
tians  fliall  find  occafion  to  extol  God  for  that  wife  and 
underftanding  heart  which  he  hath  given  to  you  and 
which  ycKi  have  fo,  prudently,  employed  in  ordering 
your  houfe  in  a  perfefl  way  and  in  commanding  your 
children,  after  you,  to  keep  the  way  of  the  Lord. 

U/e  ad.  Let  children  reverence  their  parents. 

My  young  friends,  the  rifing  hope  of  the  church 
of  God,  be  affured  you  have  never  more  occafion  to 
venerate  and  love  your  earthly  parents  than,  at  thofc 
times,  when  they  maintain  a  wife  and  ftrift  reflraint 
over  your  unruly  paiTions  and  lufts.  They,  commonly, 
correal  with  reludlance  and  from  an  overbearing  con- 
viction, that  it  is  ufeful  and  neceflary  for  you  and  will 
conduce  to  your  prefent  and  future  happinefs.  Under 
all  their  counfels,  inflru£lions  aad  reflraints,  reverence 
that  fidelity  and  difcreet  love,  which  has  taught  thera, 
for  good  and  fuflicicnt  rcafons,  to  check  both  their  own 
inclinations  and  yours.  Cultivate,  for  your  parents,  an 
uninterrupted  ai3e(rtion.     Venerate  their  authority  j  do 

honour 


Ser.  XIV.  and  Filial  Duty,  237 

honour  to  their  chara<51:.er  and  obey  their  commands  ; 
for  this  is  good  and  well  pleafing  in  the  fight  of  God. 
"  Honour  thy  Father  and  thy  ]Mother  ;  that  thy  days 
may  be  long  upon  the  land  which  the  Lord,  tliy  God 
eiveth  thee.     A  men. 


SERMON 


C^^H  ftij-f /*^^^"**f^^tC-«^^ 


SERMON  XV. 


STMJ^rOMS    OF    rHE     HECLINE,    AND    IMPORTANCE     OF 
THE    REVIVAL    OF   FAMILT   RELIGION. 


Genesis  xxxv.   2.     Then    "JACOB  /aid  to  his 
houfehold^  and  to  all  that  ivere  with  him,  put  away  the 
Jirangs  gods   that  are   among  yoii^  and  be   clean,   and 
change  your  garments. 


'HE  Patriarch  Jacob,  when  he  was  journeying 
from  his  Father's  houfe  to  Padan  Aram,  bound 
himfelf  by  a  folcmn  vow  to  almighty  God,  that  pro- 
vided he  would  fpread  his  pavilion  over  him,  and  re- 
turn him  in  peace,  the  Lord  Ihould  be  his  God  ;  that 
the  flone  which  he  had  erefted  for  a  pillar  fliould  be 
God's  houfe  ;  and  that  all  that  God  fliould  give  him,  he 
would  furely  give  the  tenth  to  him.  The  prayer-hearing 
God  was  gracioufly  pleafed  to  grant  him  more  than  he 
had  requefled  :  but,  it  feems,  Jacob,  in  the  midlt  of 
profperity  and  fulnefs,  had  forgotten  his  vow  ;  or,  at 
leaft,  deferred  the  payment.  And  in  the  beginning  of 
our  context  God  reminds  him  of  it.  In  the  text  we  fee 
the  pious  care  and  attention  of  Jacob  in  the  matter  ; 
like  a  true  fon  of  Abraham,  he  exercifes  his  paternal 
authority,  and  excites  his  houfehold  to  their  duty.  He 
was  not  afraid  to  fpeak  as  becomes  the  governor  and 
head  of  a  family.     He  lays  an  iiijunflioii  on  his  family  ^- 

irj 


Ser.  XV,  of  Family  Religion.  239 

in  two  things :  not  on  his  wives  and  children  on'ly,  but 
on  his  fervants  alfo. 

I  ft.  To  put  away  the  ftmnge  gods  that  were 
among  them.  How  furprifing  that  ftrangc  gods 
lliould  he  harboured  in  the  family  of  fo  good  a 
man  as  Jacob !  And  who  had  (o  largely  fhared  in 
the  bounties  of  divine  Providence,  as  well  as  the 
riches  of  grace  !  But  the  beft  of  faints  are  imperfeft — 
His  connivance  at  them  muft  be  confidered  as  his  in- 
firmity— Certainly  this  was  not  a  fpot  of  God's  chil- 
dren :  for,  what  concord  hath  ChrilT:  with  Belial  ? 
What  agreement  hath  the  temple  of  God  with  idols  ? 
Jacob,  being  awakened  to  a  fenfe  of  his  duty  and  obli- 
gations to  his  covenant  God,  requires  them  immediately 
to  abandon  their  deteflable  images. 

2d.  He  commands  them  to  purify  therafelvcs  and 
change  their  garments.  Simeon  and  Levi,  in  a  peculiar 
manner,  had  need  to  change  their  garments,  for  they  had 
been  defiled  with  blood.  This  was  but  a  ceremony 
fymbolical  of  changing  and  purifying  the  heart. 

The  fum  of  the  matter  is,  they  muft  be  in  readi- 
nefs  to  attend  on  a  folemn  ordinance.  Jacob,  as  the 
head  of  the  fomily,  and  as  one  invcfted  with  parental 
authority,  charges  them  to  prepare  themfelves  to  meet 
the  Lord,  in  folemn  afts  of  religious,  inftitutedworfnip. 
In  the  profecution  of  this  i'ubjeft,  my  obje<ft  is. 

To  give  fome  fymptoms  and  evidences  of  the  de- 
clenfion  of  family  religion  among  a  profefilng  people — 
then  ftiow  that  when  family  religion  is  evidently  on  the 
decline,  it  is  highly  incumbent  on  heads  of  families  to 
ufe  ftreuuous  and  unremitting  endeavours  for  its  revi- 
val. 

L  To  give  fome  fymptoms  and  evidences  of  the 
declenfion  of  family  religion  among  a  profefilng  people. 

Is  it  not  an  undeniable  faft,  that  in  families,  where 
there  has  been  much  of  the  appearance  of  religion,  at. 
times  there  are  but  partial  fruits  of  it  ?  The  houfc 
which  has  been  a  Bethel,  inftead  of  coutinuing  to  be  at 

houfe 


2.1':,  0/2  lbs  Decline  and  Revival     Ser.  XV, 

hoiife  of  prayer  and  religious  exercifes,  rather  becomes 
a.  den  of  thieves.  Family  religion  which  is  fo  excellent 
and  amiable,  and  the  glory  of  a  people,  is  departed 
from  ;  or  at  leaft,  it  is  exceedingly  on  the  decline.  The 
I  ft.  Sign  I  fliall  mention  of  the  declenfion  of  fami- 
ly religion  is,  family  converfation  being  engrolTed  by 
rlie  things  of  this  world.  The  ftate  of  family  reli- 
f^ion  may  be  clearly  afcertained  from  family  difcourfe. 
jnfpiration  teaches  us,  that  where  the  treafure  is,  the 
heart  will  be  alfo.  And  whether  the  heart  and  affec- 
tions iSe  placed  moll  intenfcly  on  earthly,  or  heavenly 
things,  may  ufually  be  learned  from  general  converfa- 
tion. (Though,  poffibly,  fome  may  (o  play  the  hypo- 
crite, as  to  be  undifcovered  all  their  days.)  When 
worldly  things  uninterruptedly  occupy  the  attention,  and 
the  daily  topic  of  family  difcourfe  is,  what  fliall  we 
eat  ?  What  fliall  we  drink  ?  Wherewith  (liall  we  be 
clothed  ?  How  fliall  we  execute  our  worldly  projects  ? 
Hov/  (hall  we  incrcafe  riches  ?  Or,  as  the  Pfalmifl  ex- 
prelTes  the  fame  thing,  "  who  will  fliew  us  any  good  ?'* 
And  the  converfation  of  the  family  is  rarely  feafoned 
with  a  v/ord  concerning  God,  their  duty,  and  the  e- 
ternal  world  :  I  fay,  when  this  is  the  cafe,  it  is  an  in- 
dication, that  family  religion  is  in  a  very  languifliing 
condition.  How  can  fiimily  religion  be  faid  to  be  in  a 
flourifliing  ftate,  when  there  is  not  a  fyllable  uttered 
refpc<rting  divine  and  eternal  things  from  one  week,  or 
month,  to  another  ?  Solemn  and  frequent  difcourfmg 
cf  the  things  of  God  and  the  foul,  has  a  great  tenden- 
cy to  promote  religion,  and  maintain  the  power  of  it  in 
a  family.  And  indeed,  this  is  an  effential  branch  of 
fiimily  religion  :  God  gave  commandment  to  Ifrael,  to 
maintain  religion  in  their  families ;  and  to  this  end  di- 
reeled  them,  to  teach  his  laws  diligently  to  their  child- 
ren, and  to  talk  of  them  when  they  fat  in  their  houfes. 
Were  religious  conference  unimportant,  and  ufelefs, 
we  cannot  fuppofe,  God  would  have  fo  ftrii^lly  enjoined 
it  upon  the  families  of  his  people. 

How 


Ser.  XV.  of  Family  Religion.  241 

How  deplorable  the  condition  of  that  family  in 
which  there  is  no  femblance  of  piety  !  How  furprifmg- 
ly  forgetful  muft  fuch  be  of  their  own  immortal  fouls 
and  eternity  !  All  polling,  on  the  wings  of  time,  tow- 
ards that  world,  "  from  whofe  bourn  no  traveller  re- 
turns," and  ftill  perfeftly  fecure  and  unconcerned  ! 
None  making  the  inquiry,,  "  what  fhall  we  do  to  be  fa.v- 
ed."  But  not  to  digrefs,  in  a  word,  will  any  deny  that 
religion  is  on  the  decline  in  that  family,  where  there  is 
no  difcourfe  either  of  the  nature  or  importance  of  it  ? 

2dly.  When  the  he^ds  of  the  family  are  not 
careful  that  the  feveral  members  of  it,  both  children 
and  fervants,  who  are  adult,  attend  on  family  worfliip, 
it  argues  not  only  remiflhefs  in  duty,  but  a  great  want 
of  piety. 

Is  it  not  a  melancholy  truth,  that  fomejndulge 
their  houfehold  in  abfenting  themfelves  from  morning 
or  evening  facrifice  ?  Are  not  fome  negligent  as  to  the 
choice  of  the  fitted  feafon,  unitedly,  to  offer  their  fup- 
plication  to  Heaven  for  family  mercies  ?  Have  we  not 
reafon  to  think,  and  fay,  of  fuch  houfes,  as  Abraham 
did  to  Abimeleck,  Surely  the  fear  of  God  is  not  in  this 
place  ?  Has  not  every  member  of  the  family  a  precious 
and  immortal  foul  ?  Does  not  each  one  fland  in  need  of 
the  pardoning  mercy  of  God  ?  Why  then  fliould  not 
every  one  have  an  opportunity,  and  be  directed,  in  un- 
ion with  the  family,  to  feek  it  at  the  throne  of  divine 
grace  ?  Reafons  and  motives,  certainly,  are  not  want- 
ing, to  enforce  this  as  a  duty.  When  parents  are  fo 
negligent,  what  reafon  is  there  to  expe£l:,  that  their 
children  will  ever  entertain  a  facred  regard  for  religion  ? 
The  probability  is,  that  there  will  be  lefs  appearance  of 
it,  from  time  to  time,  in  fuch  a  houfe,  .till  the  very  form 
of  it  become  extinct.  When  Cain  left  the  worfliip  of 
the  altar  which  his  father  had  ereded,  he  foon  call  off 
fear,  retrained  prayer,  and  became  a  vile  profligate, 
and  vagabond  in  the  earth. 

G  G  .3dly, 


242.  On  the  Dicline  and  Revival      Ser.  XVc 

3d]y".  A  NEGLECT  of  reading  the  word  of  God 
.(U  a  family  is  an  indubitable  fymptom  of  the  declenfion 
of  religion.  To  be  very  religions,  and  to  negled  con- 
ference v/ith  the  word  of  God,  is  an  abfurdity.  All 
true  friends  to  religion  entertain  a  cordial  regard  for 
the  word  of  God,  whfch  is  its  fource.  The  pfalmift 
gives  it  as  the  character  of  truly  pious  perfons,  that 
they  take  delight  in  God's  word,  and  make  it  familiar 
ta  them,  "  Bleiled  is  the  man  who  walketh  not  in  the 
counfel  of  the  ungodly,  nor  ftandeth  in  the  way  of  fm- 
ners,  nor  fitteth  in  the  feat'of  the  fcornful :  but  his  de- 
light is  in  the  law  of  the  Lord  ;  and  in  his  law  doth  he 
meditate  day  and  night."  Such  make  ufe  of  the  fa- 
cred  oracles  in  application  to  their  own  particular  cir- 
cumft ances,  and  for  the  inflruftion  and  direftion  of  their 
houfehold.  T'hey  make  them  daily  the  man  of  their 
connfel,  and  improve  them  as  a  light  to  their  feet  and 
a  lamp  to  their  path.  And,  in  common,  it  may  be 
laid  down  as  a  maxim,  that  in  thofe  families  where  the 
Bible  is  frequently  reforted  to,  and  intimately  converf- 
ed  with,  there  is  true  religion  ;  and  where  it  is  treated 
v/ith  negleft,  and  feldom  read,  there  is  no  religion. 
Some  portion  of  the  holy  fcriptures,  extraordinaries 
excepted,  flionld  be  read  in  fiimilies  daily.  And  in 
proportion  as  this  duty  is  omitted,  contempt  is  caft  up- 
on them,  and  their  divine  author.  And  fuch  omiiTion 
is  an  argument  of  the  great  want,  if  not  of  the  entire 
deftitution  of  true  religion. 

4ly.  The  negleft  of  pious  inftruftion  is  a  fad  ev- 
idence of  the  declenfion  of  family  religion.  Where 
family  religion  is  in  its  glory,  godly  inftru^Vions  drop  as 
the  honey  and  the  honey  comb.  The  children  and  do- 
meftics  are  taught  the  fear  of  the  Lord — the  preciouf- 
uefs  of  their  fouls — their  danger  of  perifliing,  while 
unregenerate — their  need  of  an  intereft  in  the  Saviour 
— the  excellency  and  gain  of  godlinefs — the  wifdom  of 
feeking  God  without  delay,  and  making  fure  a  title  X.o 
his  favour.      They  are  informed,  that  it  is  not  the 

command 


Ser.  XV.  of  Fafiiily  Religion.  243 

command  of  man  merely,  but  of  God  himfelf,  to  feek 
the  Lord  while  he  may  be  found,  and  to  call  upon  him 
while  he  is  near.  In  that  houfe  where  fuch  parental  in- 
flru(ftions  are  faithfully  adminiftered,  we  may  hope 
there  is  fomething  of  the  power  of  religion  ;  but  how 
great  the  reverfe,  where  no  fuitable  care  and  pains 
are  taken  to  inftruft  the  family  in  the  way  of  duty  and 
happinefs  !  And  indeed,  are  not  fome  heads  of  fomi- 
lies  fo  indifferent  and  unconcerned,  whether  or  not  their 
houfehold  be  made  acquainted  with  neceilary  truth  and 
duty,  that  they  grudge  a  little  expenfe,  to  teach  them 
to  read  the  holy  fcriptures  ?  Do  not  fome  practically 
declare,  that  they  think  that  loft,  which  is  expended 
in  education  ?  And  it  may  be,  their  children  are  as  ig- 
norant of  the  very  firft  principles  of  religion,  as  of  the 
Koran  of  Mahomet,  fudging  from  appearances,  may 
we  not  well  conclude,  that  too  many  heads  of  families 
are  far  from  realizing,  that  the  command  given  to  If- 
rael,  is  ftill  in  full  force  ?  Deut.  vi.  6,  7.  "  And  thefe 
words  which  I  command  tliee  this  day,  diall  be  in  thine 
heart,  and  thou  llialt  teach  them  diligently  unto  thy 
children,  and  jQialt  talk  of  them  when  thou  fitted  in 
thine  houfe,  and  when  thou  walked  by  the  way,  when 
thou  lleffc  down,  and  when  thou  rifeil  up." 

Abraham,  the  father  of  the  faithful,  has  fet  a 
good  example  for  heads  of  families  to  train  up  their 
houfehold  in  religious  knowledge,  and  wifdom's  ways  ; 
the  happy  fruits  of  his  care  and  fidelity  may  encourage 
parents  to  this  duty  :  if  we  caft  our  eye  on  Gen.  xxii. 
7.  we  may  fee  how  intelligent  his  fon  Ifaac  was  in  the 
law  and  cuflom  of  facrifices  :  "  And  liaac  fpake  unto 
Abraham  his  father  ;  and  faid,  my  father  ;  and  he  faid, 
here  am  I,  my  fon.  And  he  faid,  behold,  the  fire  and 
the  wood  ;  but  where  is  the  lamb  for  a  burnt  offer- 
ing ?"  In  this  inftance  he  difcovers  the  fruit  of  his  good 
education,  and  inflruftion  in  matters  of  religion.  Abra- 
ham felt  the  importance  of  fupporting  family  religion, 
and  well  inftrufted  his  houfe.     This  fidelity  in  him  is 

aihgned 


244  On  the  Decline  and  Re'vival     Ser.  XV. 

affigned  as  a  reafon,  why  God  would  not  hide  from 
him  his  defign  to  dcflroy  the  cities  of  Sodom  and  Go- 
morrah— "  And  the  Lord  faid,  fliall  I  hide  from  Abra- 
ham that  thing  which  I  do  :  Seeing  that  Abraham  Ihall 
furely  become  a  great  and  mighty  nation,  and  all  the 
nations  of  the  earth  fh'all  be  blelTed  in  him  ?  For  I  know 
him,  that  he  will  command  his  children,  and  his  houf- 
hold  after  him,  and  they  fliall  keep  the  way  of  the 
Lord,  &c.  But  when  heads  of  families  have  not,  hke 
this  pious  patriarch,  faithfully  difcharged  parental  du- 
ties, what  melancholy  inflances  have  there  been  in  all 
ages  of  the  world,  of  difregard  to  piety,  and  deprav- 
ity of  manners,  in  their  offspring  ?  Hence  v^-e  may 
make  this  obfervation,  that,  as  the  profperous  ftate  of 
f;imily  religion  will  be  difcovered  in  parental,  pious  in- 
in(lru<ftions  ;  the  reverfe  may  be  inferred,  when  fuch 
inflructions  are  nep-lefted. 

5thly.  When  immoralities  are  perpetrated  by 
the  members  of  the  family,  and  parents  neither  admin- 
ifler  corre^ion,  reproof,  or  reilraint,  it  is  an  evidence 
of  the  declenfion  of  family  religion.  Their  negleft  to 
reprove  iniquity  in  thofe  under  their  charge,  is  a  tacit 
connivance  at  it ;  or,  a  filent  approbation  of  it.  They 
virtually  bid  them  God  fpeed  in  their  fmful  ways  ;  and 
hence  are  partakers  with  them  in  their  guilt.  And  have 
we  not  reafon  to  fear  that  more  than  a  few  heads  of 
families  are  thus  culpable  ?  This  was  Eli's  fault  ;  his 
fons  made  themfclves  vile,  and  he  reflrained  them  not. 
For  this  negleft,  God  informed  him,  that  he  would 
judge  his  houfe  forever.  And  thofe  who  would  wifh 
to  efcape  Eli's  curfe,  mull  cautioufly  avoid  his  fm.  The 
wife  man's  advice  is,  "  Chaften  thy  fon  while  there  is 
hope,  and  let  not  thy  foul  fpare  for  his  crying" — He 
like  wife  fays,  "  The  rod  and  reproof  give  wifdom  ; 
but  a  child  left  to  himfelf,  bringeth  his  mother  to  fhame. 
Correal  thy  fon,  and  he  fhall  give  thee  reft  ;  yea,  he 
iliall  give  delight  unto  thy  foul.''  Too  many  are  crim- 
inally carelefs  in  this  matter  j  like  Gallic  in  another 

"cafe. 


Ser.  XV.  c/*  Family  Relighh  245 

cafe,  mind  none  of  thofe  things.  Some  may  be  tim- 
orous, and  afraid  of  grieving,  or  difpleafmg  their  chil- 
dren, fliould  they  chaften  them  for  offences  :  but  what- 
ever may  be  the  caufe,  this  is  a  very  faulty  omiifion. 
And  when  fm  is  winked  at  by  them,  or  not  reproved, 
it  is  a  very  fure  token  that  family  government  is  not 
fupported,  and  religion  is  on  the  decline. 

6thly.  Irreverence  and  difrefpe^  of  parents 
are  another  argument  of  the  fame  truth.  Parents 
themfelves  are  ufually  the  blamable  caufe  of  fuch  de- 
linquency. Their  carelefs  inattention  to  parental  du- 
ties naturally  breeds  contempt  in  their  children.  If  pa- 
rents do  not  keep  their'places  as  heads  of  the  family, 
and  fupport  their  dignity  and  authority,  it  would  be  a 
"wonder,  fliould  their  children  treat  them  with  due  rev- 
erence ;  or,  that  piety  fliould  flourifli  in  the  family. 
But  as  to  the  virtuous  woman,  it  is  faid,  "  her  chil- 
dren rife  up,  and  call  her  blelTed."  Solomon  has  fet 
children  an  example  of  a  refpeftful  behaviour  towards 
their  parents  :  Though  he  was  the  king  of  Ifrael,  and 
lived  in  the  greatefl  fplendor  of  all  earthly  monarchs, 
yet,  (inltead  of  forgetting  his  obligations  to  the  .  medi- 
ate authors  of  his  being,  as  too  many  do,)  he  exhibit- 
ed a  reverend  refpeft  to  his  mother  ;  fcnfible  that  this 
would  be  an  honour  to  him,  as  well  as  his  duty.  Sec 
I  Kings,  xii.  1 9.  "  Bathflieba  therefore  went  unto 
king  Solomon,  to  fpeak  unto  him  for  Adonijah  ;  and 
the  king  rofe  up  to  meet  her,  and  bowed  himfelf  to 
her  and  fat  down  on  his  throne,  and  caufed  a  feat  to 
be  fet  for  the  king's  mother,  and  ilie  fat  on  his  right 
hand.'*  This  one  inftance  of  refpeft,  was  a  greater 
honour  to  him  than  his  crown.  And  this  proclaimed 
his  good  education  j  that  he  had  been,  "  trained  up 
in  the  way  he  fliould  go."  But  when  children  are 
heady  and  ungovernable,  and  walk  in  the  ways  of 
their  own  heart,  and  in  the  fight  of  their  own  eyes, 
and  inflead  of  reverencing,  trample  on  their  parents  ; 
their  demeanor  exhibits  a  ftriking  proof  of  the  dcclen- 

fion, 


t24"'->  On  the  Decline  and  Roui-val     Ser.  XV. 

iion,  yea,  the  deftitution  of  family  religion.  For,  were 
this  duly  liipported,  it  would  create  a  reverence  and  fil- 
ial fear  in  the  hearts  of  children  towards  their  parents  ; 
which  is  their  indifpenfable  duty.  Agreeably  to  Levit. 
xix.  3.  "Ye  iliall  fear  every  man  his  mother,  and 
his  father  ;  I  am  the  Lord  your  God." 

ythly.  The  fame  truth  appears  very  evident, 
when  there  are  contentions,  and  difcords  in  the  family. 
Families  of  piety  are  families  of  peace.  Is  it  fuppofa- 
ble,  that  piety  is  operative  in  the  hearts  of  thofe,  who 
live  in  bitter  difagreement  and  animofity  ?  Piety  and 
difcord  have  no  more  fellowfliip,  or  connexion  with 
each  other,  than  Chrift  with  Belial.  Thofe,  who  live 
in  chriftian  love  and  peace,  may  hope  and  expeft,  that 
'the  God  of  peace  will  dwell  with  them  •;  but  on  no 
other  grounds  may  families  look  for  the  favourable  pre- 
fence  of  Deity  ;  the  contrary  fpirit  and  practice  being 
totally  repugnant  to  the  chrillian  character.  A  holy 
and  jealous  God  is  fo  far  from  winking  at  the  fm  of 
family  contention,  that  he  views  it  with  abhorrence. 
This  monfter,  this  demon  of  difcord  not  only  baniflies 
the /{JZ6'(?r  of  religion  from  the  hearts  of  men  ;  but  of- 
ten the  very  form  of  it  ^rom /ami lies.  Is  it  not  a  com- 
mon cafe,  that  in  that  houfe  where  there  is  lading  con- 
tention, there  is  little  or  no  prayer,  religious  commun- 
ion or  concern  how  they  may  promote  each  others  befl 
and  eternal  interefl  ?  On  the  whole  this  obfervation 
may  be  made,  without  exception,  viz.  in  whatever 
family  there  is  much  contention,  and  lading  divifion, 
religion,  (if  there  be  any  at  all)  is  on  the  decline. 
Though  polTibly  there  may  be  the  form,  yet  the  power 
of  it  has  departed. 

Are  thefe  things  fo  ?  Are  thefe  things  which 
have  been  fuggefted,  fymptoms  and  evidences  of  the 
declcnfion  of  family  religion  ?  Then  have  we  not  abun- 
dant caufe  to  fear  and  conclude,  that  family  religion  is 
greatly  on  the  decay,  even  in  tliis  land  of  light  ?  And 
this  is  a  gloomy  omen,  and  befpeaks  our  fervent   fup- 

plications 


Ser.  XV.  of  Family  Religion.  247 

plications  to  xllinighty  God,  that  he  would  pour  out 
his  fpirit,  revive  his  work,  and  excite  and  quicken 
heads  of  families,  efpecially  thofe  who  liave  been  thus 
negligent,  to  their  refpeftive  family  duties.  Which 
leads  me  to  confider  the 

2d.  Thing  propofed,  viz.  That,  when  family  relig- 
ion is  evidently  on  the  decline,  it  is  highly  incumbent  on 
lieads  of  families,  to  ufe  (trenuous  and  unremitting  en- 
deavours for  the  revival  of  it.  ' 

The  ftate  of  religion  in  Jacob's  family  was  fuch, 
when  he  was  commanded  to  go  up  to  Bethel,  that  it 
was  requifite  fomething  eiTe^lual  ihould  be  done,  to  re- 
drefs  its  defers,  and  bring  about  a  thorough  reforma- 
tion. It  was  neceflary  that  Jacob  fiiould  exert  himfclf 
in  fo  good  a  caufe,  when  they  had  introduced  ,  flrange 
gods  among  them.  So  it  is  highly  neceffary,  when 
religion  in  the  family,  either  in  its  power  or  form,  is 
manifeftly  declining,  that  the  heads,  of  it  fliculd  vigor- 
oully  exert  themfelves,  in  the  ufe  of  ail  proper  means, 
that  a  revival  and  reformation  may  take  place. 

ift.  Argument  I  fliall  adduce  to  enforce  this 
duty  is,  that  unlefs  endeavours  be  ufed,  religion,  where 
there  may  be  fome  appearances  of  it,  will  continue  to 
decline.  It  is  eaiier  to  loofe  two  fleps  in  religion,  than 
gain  one. 

Declension  is  agreeable  to  unrenewed  nature. 
It  is  to  fwim  down  the  current.  It  is  confentaneous'  to 
the  corruptions  of  the  depraved  human  heart.  And 
the  world  is  fuited  with  it.  Were  a  revival  natural  and 
eafily  obtained,  it  might  be  eire<fted  without  zealous 
efforts  ;  but  it  is  far  otherwifc,  on  account  of  the 
Itrong  oppofition  to  it  from  the  world,  Satan,  and  in- 
ward moral  corruptions.  The  cafe  before  us  is  very 
parallel  with  that  of  entering  into  the  kingdom  of  hea- 
ven. Men  mud  jftrive  and  be  in  good  earneji,  if  any 
thing  be  done  to  e'ffeft.  We  may  hope  that  God  will 
blefsand  fucceed  fuitable  exertions  j  but  what  grounds 
have  we  to  expcft  this  revival,  when  it  is   not  fo  much 

as 


24S  On  the  Decline  and  Revival    Ser.  XV. 

as  attempted  by  the  heads  of  the  family  ?  Jacob  had  no 
expectation  that  the  diforders  of  his  family  would  be 
remedied,  fliould  he  himfelf  remain  fupine  and  inaft- 
ive  :  We  find,  he  not  only  commanded  them  to  put  a- 
way  the  ftrange  gods  that  were  among  them,  but  took 
effectual  care  that  his  orders  lliould  be  obeyed  ;  and 
that  they  fhould  have  no  further  opportunity  to  pay 
divine  honors  to  their  idol  gods,  as  in  the  4th  of  the 
context,  "  And  they  gave  unto  Jacob  all  the  ftrange 
gods  that  were  in  their  hands,  and  all  their  earrings 
which  were  in  their  ears  ;  and  Jacob  hid  them  under 
the  oak  which  was  by  Shechem.** 

sdly.  The  flourllliing  of  real  chriflianity  in  com- 
munities depends  much  on  the  good  flate  of  family  re- 
ligion ;  which  fliouid  be  a  powerful  inducement  with 
heads  of  families  to  exert  themfelves  in  this  important 
bufmefs. 

I  AM  far  from  infmuating,  that  it  comes  within 
the  verge  of  their  power,  to  change  the  hearts  of  the 
members  of  their  family,  or  implant  a  gracious  principle 
in  them  :  This  is  a  work  peculiar  to  deity  ;  but  as  to 
external  reformation,  they  may  do  much,  by  the  com- 
mon afTiilance  of  divine  grace.  Jacob  could  not  infpire 
the  hearts  of  his  family  with  reverence  and  purity,  and 
thus  prepare  them  for  the  folemn  occafion  upon  which 
they  were  going  to  Bethel ;  yet  he  could  prevent  their 
carrying  ftrange  gods  with  them.  And  the  profpeCl 
of  fuccefs  may  be  a  fliraulus  with  parents  to  engage  in 
this  duty  their  faithful  labours,  accompanied  with  their 
own  good  example,  and  have  the  moft  direft  tendency,  to 
influence  their  lioufehold,  to  attend  to  the  one  thing 
needful — X.o  awaken  from  fecurity — to  promote  relig- 
ious thoughtfi^lnefs,  and  induce  them  to  feek  and  ferve 
the  Lord  our  God.  Their  conftant,  pious  endeavours 
will  habituate  them  to  religious  fervices,  and  tend  to 
keep  down,  and  even  eradicate  that  powerful  antipathy 
to  holinefs  and  divine  fervices,  ^yhich  naturally  poffeffes 
the  huraau  heart. 

What 


Ser.  XV,  of  family  Religion.  249 

What  probability  is  there,  that  pure  religion 
and  undefiled  will  flourilh  among  a  people,  if  family 
religion  be  not  fupported,  and  if  parents  do  not  ftrive 
to  purge  out  the  leaven  of  wickednefs  ?  Civil  rulers 
may  make  good  laws,  and  fee  them  well  executed. 
Minifters  of  the  gofpel  may  be  faithful  in  warning  oth- 
ers of  the  danger  and  demerit  of  fni,  decrying  the  vi- 
ces of  the  times,  and  urging  a  compliance  with  the 
terms  of  gofpel  grace  ;  yet  in  vain  fhall  we  expeft  the 
flourifhing  and  fpread  of  vital  piety,  if  family  religion 
be  not  fupported,  or  parents  be  remifs  in  performing 
the  duties  they  owe  their  children.  The  good  feed 
will  foon  be  choked  for  want  of  domeftic  cultivation. 
But  let  family  religion  revive  ;  and  the  houfes  of  God's 
profeffing  people  become  Bethels,  places  of  religion 
and  godlinefs,  and  then  we  may  hope  for  a  glorious 
revival  of  religion  in  our  land.  To  behold  religion 
growing  as  a  vine,  and  fending  forth  its  roots  as  Leba- 
non. 

3dly.  Another  cogent  argument  to  the  duty  re- 
commended is,  that  the  family  in  which  religion  is  de- 
clining and  dying,  lies  expofed  to  the  judgments  of 
God.  The  Mod  High  is  angry  with  fuch  families,  and 
fometimes  teftifies  his  difpleafures  in  this  world  by  his 
judgments  :  agreeably  to  Jer.  x.  25.  "  Pour  out 
thy  fury  upon  the  heathen  who  know  thee  not,  and 
upon  the  families  who  call  not  upon  thy  name.'*  God, 
with  a  jealous  eye,  obferves  the  families  of  his  people, 
whether,  like  David,  they  walk  before  him  with  per- 
feft  hearts.  Holy  Job  v/as  apprehenfive  that  his  fons, 
in  their  feafting,  had  fmned  ;  which  he,  doubtlefs,  fear- 
ed, would  incur  tokens  of  the  divine  difpleafure,  in 
judgments  upon  his  houfe.  See  his  pious  care,  chap. 
i.  ver.  5.  "  And  it  was  fo,  when  the  days  of  their 
feafting  were  gone  about,  that  Job  fent  and  fanftified 
them,  and  rofe  up  early  in  the  morning,  and  ojfifered 
burnt  offerings  according  to  the  number  of  them  all  : 
for  Job  faid,  it  may  be,  that  my  fons  have  finned,  and 

H  H  curfed 


S50  On  the  Decline  and  Revival      Ser.  XV. 

curfed  God  in  their  hearts.  Thus  did  Job  continual- 
ly.'* God  threatened  to  judge  Eli's  houfe  forever,  for 
the  wickednefs  of  his  fons,  and  in  that  he  did  not  ex- 
ercife  his  authority  in  fupprefTmg  it  as  became  a  -parent^ 
as  well  as  an  high  prieft  and  a  judge  in  Ifrael.  God 
cxercifed  Jacob  with  fore  affli£lions  in  his  family,  not 
merely,  becaufe  he  had  not  performed  his  vow,  but  in 
that  he  did  not  fupprefs  their  idolatry.  Do  family  fms 
and  declenlion  expofe  to  the  judgments  of  heaven  ? 
Then  is  not  this  confideration  a  loud  call  to  the  work  of 
reformation  ? 

4thly.  Another  motive  for  ailiduous  endeavours 
to  effed  a  revival  is,  that  declenfion  incurs  a  forfeiture 
of  God's  proteftion  and  bleffing.  The  divine  favours 
ought  by  no  meam  to  be  confidered  as  unimportant  ; 
but  more  to  be  valued  than  gold,  yea,  than  much  fine 
gold.  They  are  fafe,  vv^horn  God  keeps,  and  blefled 
indeed  whom  he  blelTes.  But  when  God  withdraws 
his  prote£lion  and  bleffing,  the  very  walls  and  bulwarks 
of  the  family  are  thrown  down,  and  a  gap  is  made  in 
its  hedge  of  defence,  for  judgments  to  enter.  And 
God  juflly  withdraws  from  thofe  who  withdraw  from 
him.  With  the  froward,  we  are  taught,  God  will 
iliew  himfelf  froward  ;  while  the  righteous  he  compaff- 
es  with  his  favour  as  with  a  fliield.  Do  you,  who  are 
heads  6f  families,  value  perfonal  and  family  bleifmgs  ? 
Do  you  wilh  for  the  fmiles  of  a  gracious  God  on  your 
houfes  ?  Strive  to  reform  whatever  may  be  amifs  ;  left 
you  kindle  the  divine  refentments,  and  provoke  the 
Moft  High  to  fay  of  you  and  your  houfe,  as  he  did 
of  EU's,  that  he  will  judge  it  forever. 

5thly.  Another  argument  for  fludious  endeav- 
ours after  a  revival  may  be,  that  this  efFefted,  will 
give  a  hopeful  profpe£t  of  the  order,  piety,  and  hap- 
pinefs  of  the  rifing  generation.  Thofe  who  are  now 
upon  the  ftage  of  fife,  mud  foon  quit  it  :  one  genera- 
tion after  another  paffes  away  in  rapid  fuccefiion.  And 
what  confolation  would  it  adminifter  to  ferious  chrif- 

tians 


Ser.  XV.  cf  Family  Religion,  251 

tians  in  a  dying  hour,  to  realize  a  good  foundation 
laid  for  the  piety  and  well-being  of  the  rifmg  genera- 
tion ;  efpecially,  if  they  themfelves  in  their  proper 
(lations,  have  contributed  their  mite  towards  the  good 
work — But,  on  the  other  hand,  if  family  religion  be 
apparently  decaying,  and  dying,  how  dark  a  cloud 
overfpreads  the  rifmg  generatioti  !  What  confufions 
and  miferies  await  them  !  All  will  readily  concede  to 
this  as  a  truth,  that  if  children  and  domeflics  be  train- 
ed up  in  irreligion  and  diforder,  there  is  a  very  flender 
foundation  laid  for  their  well-being  here  or  hereafter. 
But  fliould  family  religion  revive  5  and  parents  adopt 
the  virtuous  refolution  of  Jofliua,  the  fervant  of  the 
Lord,  that  as  for  them  and  their  houfe,  they  will  fervc 
the  Lord,  they  might  juftly  hope,  that  God  would  be 
the  God  of  their  feed  and  blefs  them.  Surely  love  to 
pofterity  fhould  excite  us,  who  are  heads  of  families, 
to  do  our  utmoft  in  the  promotion  of  that  which  is  fo 
defirable  and  important.  And  how  fliould  we  tremble 
at  the  thought,  of  teaching  irreligion  by  our  own  prac- 
tice !  Children  are  too  prone  to  pattern  the  neglefts 
and  vices  of  their  parents  ;  yet,  for  the  encourage- 
ment of  parents  it  may  be  faid,  they  often  entertain  a 
high  efteera  of  their  virtuous  and  religious  couniels  and 
examples,  and  are  happily  influenced  by  them.  The 
confideration  of  which  gave  rife  to  that  pertinent  direc- 
tion of  the  wife  man,  "  Train  up  a  child  in  the  way 
he  fliould  go  :  and  when  he  is  old,  he  will  not  depart 
from  it." 

IMPROVEMENT. 

ifl.  From  what  has  been  obferved,  have  we  not 
too  great  reafon  to  fear,  and  conclude,  that  family  re- 
ligion is  languifliing,  even  in  this  land  which  is  exalted  to 
heaven  in  point  of  religious  privileges  ?  How  wide  the 
difference  between  the  prefent  and  former  days  !  Do 
not  fm  and  iniquity  unabaflied  rear  their  brazen  front  I 
Will  not  this  obfervation  apply,  not  to  a  few  individu- 

als 


252    '  On  the  Decline  and  Revival     Ser.  XV. 

als  merely,  but  to  many  families  ?  To  what  an  height 
has  immorality  arrived  !  Where  ihall  we  difcover  the 
ancient  fpirit  of  ftriftly  fanftifying  the  fabbath  ;  or,  the 
fervors  of  heavenly  converfation  ?  Where  fimilar  pious 
counfels,  and  folemn  warnings  of  parents  to  their  chil- 
dren ?  In  how  few  inftances  Ihall  we  difcern  that  facred 
regard  for  public  worftiip,  and  zeal  for  the  honour  and 
glory  of  God,  which  appeared  in  our  forefathers  ? 
Hov/  much  has  the  fpirit  of  prayer  and  fupplication  abat- 
ed ?  Might  we  be  made  acquainted  with  the  ftate  of 
religion  in  many  of  the  families  of  God's  profeffmg 
people,  fhould  we  not,  probably,  be  filled  with  aflon- 
iftiment  at  their  negligence  in  point  of  religious  and  in- 
ftituted  duties  ;  and  adopt  David's  exclamation,  (were 
grace  in  lively  excrcife  in  our  own  hearts)  viz.  "  hor- 
ror hath  taken  hold  upon  me,  becaufe  of  the  wicked 
who  forfake  God*s  law  !'*  And  might  our  pious  Ancef- 
tors  rife  out  of  their  graves,  they  could  fcarcely  real- 
ize, from  prefent  appearances  in  the  moral  world,  that 
this  was  the  land  which  they  left  at  death.  Were  houfes 
to  pafs  under  a  thorough  examination,  fliould  we  not 
have  abundant  caufe  to  conclude,  (and  by  the  fame  tok- 
ens which  have  been  exhibited,)  that  family  religion 
is  on  the  decline  ?  How  much  have  parents  loft  their 
authority  ?  and  how  few  children  pay  them  due  fear 
and  reverence  ? 

These,  with  other  omiiTions  which  might  be  men- 
tioned, are  the  fruits  of  declenfion  and  evidences  of 
deep  degeneracy  in  religion.     Hence, 

2dly.  If  we  may  draw  any  inference  from  paft 
difpenfations  of  divine  Providence  towards  a  profefTmg, 
backfliding  people,  have  we  not  grounds  to  fear,  that 
this  land  is  ripening  for  ruin  ?  Is  not  this  intimated  to 
us  by  the  decaying,  dying  ftate  of  family  religion  ?  We 
may  expeft  that  all  true  piety  will  foon  difappear,  if 
family  devotion  expires  :  the  latter  is  the  prelude  to 
the  former — And  declenfion  is  a  ftep  towards  rejection. 
It  is  true,  God  exercifed  Jong  fuffering  towards  the 

Jews 


^ER.  XV.  of  Family  Religion,  253 

Jews  under  their  backflidings  :  "  How,  fliys  he,  fhall 
I  give  thee  up,  Ephraim  ?  How  fliali  I  deliver  thee,  lu 
rael  ?  How  iliall  I  make  thee  as  Admah,  and  fet  ihc^ 
as  Zeboira  ?"  Yet  at  length  he  cut  them  off  for  their 
unbelief  and  wickednefs — "  In  the  place  where  it  was 
faid  ye  are  my  people,  it  was  faid  ye  are  not  my  peo- 
ple." And  negligence  of  family  duties,  we  may  fup- 
pofe,  was  at  the  bottom  of  their  national  wickednefs, 
ferved  to  fill  up  the  meafure  of  their  fm,  and  hafleu 
their  ruin.     Hence, 

3dly.  We  may  infer  from  our  fubjeft  one  reafon, 
why  the  rich  and  inedimable  means  of  grace  with  which 
we  are  favoured,  are  not  more  effectual,  viz.  the  un- 
faithfulnefs  of  parents  to  their  important  trull.  There 
is  not  a  people  under  heaven,  who  are  more  highly  fa- 
voured and  diflinguiflied,  in  point  of  religious  privi- 
ledges,  than  we  are.  And  we  do  not  jeopard  our  lives 
in  the  profeffion  of  Chrift,  as  many,  in  former  ages, 
have  done  :  But  though  we  are  indulged  fucli  choice 
means  of  grace,  how  few  are  there,  comparatively, 
who  are  favingly  benefited  by  them  ?  How  amazingly 
does  a  carelefs  Laodicean  fpirit  prevail  !  How  many  at 
the  prefent  day  excufe  themfelves  from  the  gofpel  en- 
tertainment, for  no  better  reafons,  than  thofe  affigned 
by  thofe  grave  difpifers  in  Luke  xiv.  ?  What  multitudes 
are  fo  ravilhed  with  the  love  of  riches,  and  worldly 
enjoyments,  that  they  are  chearful,  conftant  votarifts 
at  Mammon's  fhi-ine.  And  we  may  expeft  that  thefe 
things  will  be  fo,  till  family  religion  revives.  The  want 
of  this  often  renders  the  moft  powerful  means  ineifec- 
tual.  When  the  word  makes  fome  impreffion  on  the 
mind,  it  is  foon  loft.  Though  the  tender  minds  of  chil- 
dren and  youth  are  folemnly  affeftcd,  yet,  through  the 
delinquency  of  their  parents,  how  often  does  their 
goodnefs  become  as  a  morning  cloud  and  the  early 
dew  ?  Hence, 

4thly.  We  may  infer  the  prefent  indifpenfable  ob- 
ligatiou  of  all  parents,  to  ufe  their  unfainting  efforts 

for 


254  On  the  Decline  and  Revival    Ser.  XV. 

for  the  revival  of  family  religion.  Among  the  various 
things  which  are  needful  in  our  land,  this  is  one,  not 
of  fmali  moment.  ..  And  the  great  inattention  to  the 
things  of  our  eternal  peace,  which  is  fo  vifible,  is 
deeply  to  be  deplored. 

Let  us  then,  who  are  heads  of  families,  exert 
our  authority  and  influence  for  effefting  a  reformation 
in  thofe  under  cur  charge  ;  and  never  think  we  can 
take  too  much  pains  in  the  caufe  of  God  and  religion. 
Inftead  of  countenancing  iniquity,  let  us  boldly  appear 
on  the  Lord's  fide,  and  flera  the  torrent,  left  we  be 
confidered  and  treated,  as  partakers  in  the  guilt  of 
others.  If  we  are  not  partakers  in  the  fms  of  others, 
neither  fliall  we  be  in  their  plagues,  efpecially,  in  the 
coming  world  !  Noah  had  the  manly,  commendable 
fortitude,  to  feparate  himfelf,  by  exemplary  piety, 
from  the  wicked  world  around  him.  And  righteous 
Lot  refufed  to  fwim  down  the  current  of  the  times  ; 
and  they  were  both  happily  exempted  from  the  com- 
mon deftruftion. 

Should  our  endeavours  for  the  revival  of  relig- 
ion be  fucceeded  in  our  own  families  only,  we  fliall  fe- 
cure  the  bleffing  of  God  to  ourfelves  and  our  houfe- 
hold.  And  we  may  place  an  holy  confidence  in  the 
God  of  all  grace,  that  he  will  beftow  his  favour  on 
our  ofi'spring  for  a  great  while  to  come.  For  we  read, 
"  He  hath  given  meat  to  them  who  fear  him,  he  will 
ever  be  mindful  of  his  covenant**  Should  not  true  re- 
ligion revive,  many  will  eternally  periOi  j  yea,  many 
of  God's  profelTmg  people  will  fail  of  grace  ^and  glory. 
The  bare  form  of  godlinefs  will  never  enfure  future 
felicity.  Our  Saviour  has,  in  few  words,  decided  this 
point,  "  except  a  man  be  born  again  he  cannot  fee  the 
kingdom  of  God." 

This  matter  merits  careful  examination.  Let  us 
examine  the  ftate  of  our  families  by  thofe  fymptoms  of 
dcclenfion  which  have  been  exhibitedj  and  labour  fpec- 

dily 


Ser.  XV,  of  Fiwiily  Religion.  255 

dily  to  rectify  whatever  defeats  we  may  defcry,  either 
in  principles  or  morals. 

I  r  might  not  be  unprofitable  for  us,  frequently 
and  ferioufly  to  confider,  that  our  time  is  fliort  at  thq 
iongeft,  in  which  we  can  fit  at  the  head  of  our  families* 
And  we  may,  Very  fuddenly  and  unexpecledly,  be  re- 
moved by  death  ;  at  which  period  it  will  be  forever  too 
late  to  amend  our  error.  Let  us,  therefore,  now  fliake 
off  lloth,  awake  to  duty,  and  adopt  the  pious  refolu- 
tion  of  that  eminent  fervant  of  the  Mod  High  God, 
depending  on  divine  grace,  that  "  as  for  us  and  our 
houfes,  we  will  ferve  the  Lord.*'  If  we  faithfully  ex- 
ecute fuch  purpofe  of  heart,  we  fliall  not  only  have  the 
folace  of  an  approving  confcience  ;  but  meet  the  plau- 
dits of  our  great  Lord  and  Mafter  before  the  alTcmbled 
univerfe,  at  the  judgment  of  the  great  day,  and  receive 
from  him.  that  bleffed  fentence,  "  Well  done,  good 
*'  and  faithful  fervants,  enter  ve  into  the  joys  of  your 
«  Lord/'     Jme.v, 


SERMON 


SERMON  XVI 


rHE    UZE  AND   IMPORrANCE    OF    CHRlS'TIAl^  lNSrfTU=. 

rioNs. 


Acts  li.  41,  4I.  Then  they  iv ho  gladly  received 
lis  ivord^  ivere  baptized  :  And  the  fame  day  there  were 
added  unto  them  about  three  thoufand  fouls.  And  they 
continued  ftedfajlly  in  the  Apofiles*  dodrine  and  felloivfhipi 
and  in  breaking  of  breads  and  in  prayers* 


JESUS,  the  Head  and  King  of  tlie  church,  having 
purchafed  it  by  his  blood,  made  the  necelTary  pro- 
vifion  for  its  conftitution,  and  appointed  the  means  re- 
quifite  to  its  edification,  commiffioned  his  Apoftles  to 
teach  in  his  name  and  difciple  all  nations  to  his  religion, 
to  gather  and  organize  churches,  and  adminifler  his  or- 
dinances. He  afcended  into  heaven  ;  and  on  the  day 
of  Pentecoft,  (this  was  a  feftival  celebrated  by  the  Jews 
at  the  finiihing  of  their  harveft,  in  teflimony  of  their 
f'Tatitude  to  God  for  giving  them  the  bleffings  of  har- 
veft.)  Some,  have  obferved  that  this  day  of  Pentecoft, 
was  the  very  day  on  which  the  law  was  given  at  Mount 
Sinai  :  And  on  this  day,  about  ten  days  after  his  afcen- 
fion,  Chrift  endowed  his  Apoflles  with  power  from  on 
high,  by  the  extraordinary  eftufion  of  the  holy  Spirit 
in  the  miraculous  gift  of  tongues.    The  text  informs 

us 


Sjer.  XVI.       cf  Chrlftian  hiftitutions.  257. 

us  of  the  fignal  fuccefs  of  the  fermon  preached  by  St. 
Peter  on  this  occalion,  the  plenteous  fpiritual  harveft 
reaped  by  it  ;  about  tliree  thouland  converts  to  the 
chriflian  faith,  were  added  to  the  church,  on  that  me- 
morable day,  and  as  the  fruit  of  a  fingle  fermon.— 
How  many  thoufand  fermons  have  fince  been  preached 
without  the  appearance  of  the  converfion  of  one  foul ! 

In  this  inftance  feveral  favouring  incidents  concur- 
red to  give  eihclency  to  the  fermon.  Peter's  hearers 
were  the  very  pcvfons  Vv'ho,  but  a  (hort  time  before,  had 
been  aftive  or  acceifary  in  crucifying  that  fame  Jefus 
whom  Peter  now  preached,  and  teilificd  to  their  faces, 
"  that  God  had  made  him  both  Lord  and  Chrift.'* 
His  wounds  were  yet  bleeding  in  their  guilty  confcien- 
ces.  Alfo  the  miraculous  gift  of  tongues  conferred  on 
Peicr  and  other  illiterate  {.iliermen,  his  fellow  Apoftles, 
did  much  to  prepare  the  way  for  fuch  fignal  fuccefs. 
We  may  add,  his  hearers,  as  the  fifth  vcrfe  informs  us, 
were  devout  men,  ftudious  to  know  the  -  truth,  grofsly 
ignorant,  but  difpofed  to  receive  information  and  con- 
viction. Above  all  thefe  the  extraordinary  cooperation 
of  the  holy  fpirit  which  attended  the  word  preached 
and  produced  that  rich  harveft. 

THESii  three  thoufand  new  converts  were  baptiz- 
ed and  added  to  the  church  the  fame  day.  Their  ad- 
niiffion  to  fellowfhip  in  the  church  was  not  fufpended 
to  give  opportunity  either  for  them.felves  or  others  to 
gain  greater  evidence  of  their  gracious  lincerity  ;  they 
were  admitted  without  delay  :  This  Apoftolic  example 
may  doubtlefs  be  fafely  imitated.  Thefe  added  to  one 
hundred  and  twenty  of  whom  we  find  previous  mention, 
at  that  time  made  up  the  church  in  Jcrufalem,  the  firfl 
chrifHan  church  ever  formed. 

The  twovcrfes,  which  I  have  now  read,  informs 
us  of  the  manner  how  chriflian  inftitutions  were  ufed 
and  celebrated  by  thefe  primitive  chriftians,  in  their  pub- 
lic aifemblies  :  Having  gladly  received  the  word,  at  Pe- 
ter's mouth,  they  readily  fubmit  to  and  receive  bap- 
tifii),  as  the  in.^itution  oi  Chrifl:  j  in  whigh  they  chcar- 

I  I  fully 


25 S  The  Ufe  and  Importance      Ser.  XVL 

fully  give  up  their  names  to  Iilm,  to  be  his  voluntary 
difciples  and  followers,  and  fignify  their  eameft  defure 
•and  humble  expeftation  of  being  purified  from  fm  by 
his  atoning  blood,  regenerated  by  his  fpirit,  and  of 
choice  feal  their  engagements  to  be  faithful  and  loyal 
in  his  fervice,  and  their  ftedfafl  hope  of  inheriting 
through  his  mediation,  all  the  bleflings  of  the  new  cov- 
enant. 

Being  baptized  into  Chrift,  they  put  on  Chriff, 
and  become  incorporated  with  him  as  members  of  his 
body,  the  church  ;  and  facredly  engage  to  abide  and 
walk  with  it,  in  all  the  commandments  and  ordinances 
of  the  Lord  blamelefs  ;  how  they  fulfilled  thefe  facred 
vows  the  text  informs  us, 

2.  That  they  adhered  ftedfaftly  to  the  Apoflles 
do£lrine,  that  is  the  doftrine  which  the  Apoflles  preach- 
ed ;  the  doftrine  taught  in  the  fcriptures.  As  all  chrif- 
tians  are  built  on  the  foundation  of  the  Apoflles  and 
Prophets,  i.  e.  the  do£i:rinal  writings  of  the  Old  and 
New  Teftament,  fo  this  was  the  foundation  on  which 
thefe  primitive  converts  were  built;  to  this  they  fted- 
faftly  adhered  :  this  they  relied  en  as  the  foundation  of 
their  faith,  and  the  rule  of  their  practice  :  this  they 
received,  revered  and  trembled  at,  not  as  the  word  of 
men  ;  but  as  it  is  in  truth  the  word  of  God.  They 
continued  ftedfaft  and  firm  in  their  adherence  to  this 
foundation.  The  original  word  is  of  fh'onger  import, 
it  fignifies  that  they  adhered,  with  fortitude,  patience 
and  perfeverance,  to  the  divine  word  :  with  chriflian 
heroifra  they  dared  every  difficulty  and  danger,  with 
patience  they  endured  the  greateft  fufferings  and  with 
perfeverance  maintained  their  profeiTion  and  pra£^ice  in 
the  face  of  all  oppofition  and  peril  :  they  continued 
ftedfaft  though  with  the  jeopardy  of  their  lives,  and  ev- 
ery thing  which  men  hold  dear. 

TeEY  were  ftedfaft  and  conftant  in  their  attend- 
ance on  the  public  inftitutions  of  religion,  the  difpen- 
fsition  of  the  word  and  facraments  j  although  conftrain- 

ed 


Ser.  XVI.       of  Chrijiian  Infiiiitiiom.  259 

ed  from  a  regard  to  their  own  fafety  to  hold  their  relig- 
ious alTemblies  in  the  dead  of  night  and  in  places  of  re- 
tirement. As  they  were  conftant  hearers,  fo  alfo  they 
"Were  confcientious  doers  of  the  word  :  with  cautions 
precifion  they  formed  their  hearts  and  lives  by  the  rules 
of  that  heavenly  doftrine  :  this  they  embraced,  not  by 
an  implicit  faith  in  their  teachers,  but  upon  careful  ex- 
amination ;  "  they  fearched  the  fcriptures  daily  to  fee  if 
thefe  things  were  fo."  iVfflduous  to  "  prove  all  things 
and  hold  fad  that  which  is  good."   , 

3.  They  continued  ftedfafi:,  not  only  in  the  Apof- 
tles  doftrine,  but  alfo  in  fcllowlhip.  This  may  include 
thefe  three  things,  viz.  fellowftiip  with  the  Apoftles — 
their  focial  communion  among  themfelves — and  their 
reciprocal  communication  of  aid  and  benefits  one  to  a- 
nother.  This  evidently  intends  feliowftiip  with  the  A- 
pcflles  and  is  what  is  efpecially  implied  ;  "  they  contin- 
ued ftedfaft  in  the  Apolfles'  fellowfliip  as  well  as  do6l* 
rine,  i.  e.  they  adhered  clofely  to  their  own  teachers, 
their  own  minifters,  and  communion  with  them  in  their 
miniflrations :  and  by  their  example  difcountenance  and 
reprove  the  -fchifmatical  conduft  of  profelTors  who 
without  jufl  caufe  withdraw  from  their  own  minifters 
and  the  congregations  with  which  they  are  connected. 
The  firft  chriftians,  with  one  accord,  v/ere  conftant  in 
their  attendance  on  the  public  inftitutions  of  religion, 
difpenfed  by  their  own  minifters  ;  and  in  doing  fo,  give 
an  example  worthy  of  imitation,  which  may  adminif- 
ter  reproof  and  corredion  to  thofe  who  either,  through 
carelefTnefs  and  inattention,  are  negligent  or  unfteady 
in  their  attendance  on  chriftian  inftitutions,  or  for  mere 
curiofity,  flight  of  their  own  minifters,  or  an  itch  for 
novelty  and  change,  forfake  their  own  affembly  and 
minifter,  and  go  otherwhere  without  neceftity  or  any 
good  reafon.  This  example  may  be  of  ufe  to  inftrufl 
and  convince  us  that  it  is  incumbent  on  every  chr|ftian 
to  continue  ftedfaft  in  fellowfliip  with  thofe' teachers 
^ho  have  been  regularly  fet  over  them  in  the  Lord. 

The 


26o  The  life  and  hnpor tame      Ser.  XVI. 

The  v/ord  fellowfliip  fignifies  company  or  joint 
partnerllilp  ;  thev,  who  manage  bufinefs  in  company, 
whether  trade  or  any  other,  are  in  fellowlhip,  as  they 
feverally  fliare  the  labour,  expenfe,  lofs  and  gain  of 
the  bufioefs.  People  have  fellowfliip  with  their  minif- 
ters  when  they  willingly  fliare  with  them  in  .  the  toil, 
the  cofl:,  the  hazard  and  incalculable  profit  of  a  due 
attendance  on  the  public  ufe  of  chrifl:ian  inftitutions  : 
That  is,  w'hen  they  attend  with  conilancy,  with  a  do- 
cile temper,  truly  defirous  of  rehgious  infl:ruftion  and 
animation,  ready  to  fubmit  to  and  obey  them,  as  their 
fpirimal  fathers  arid  guides.  They  then  have  fellow- 
fhip  with  their  miniflers  when  they  fo  improve  the  word 
and  other  chriftian  ordinances  as  to  anfwer  their  great 
defign,  viz.  The  promotion  of  the  common  caufe  for 
which  both  miniflers  and  their  people  are  fet  apart, 
jointly  with  united  diligence  and  zeal,  to  labour  ;  it  is 
the  caufe  of  chriftianity,  the  caufe  of  Chrift  and  of  all 
liis  true  difciples. 

They  alfo  continued  ftedfafl  in  fellowfliip  among 
themfelves,  and  communion  one  with  another.  As  the 
.  locial  intercourfe  of  faints  in  heaven  conflitutes  no  fmall 
part  of  the  happinefs  of  heaven,  fo  the  chriftian  fel- 
lowfliip of  faints  on  eartk,  affords  a  degree  of  heaven 
upon  earth. 

Social  feelings  and  exercifes  arc  efl^ential  to  the 
happinefs  of  man  ;  but  in  order  to  thefe  there  muft  be 
a  fuitablenefs  of  fentiment  and  difpofition  :  The  primi- 
tive chriflians  were  of  one  rnind  and  ©ne  heart,  and 
thus  adapted  to  coalefce  in  one  body  :  For  although 
man  loves  aiid  is  happified  in  fociety,  yet  it  is  only  the 
fodety  of  thofe  whom  he  loves  :  He  cannot  be  delight- 
ed and  in  fociety  with  thole  whom  he  hates.  It  is  the 
nature  of  love  to  attract  and  unite  men  one  to  anoth- 
er, on  the  contrary,  hatred  in  its  nature  tends  to  difu- 
nite,  make  them  diflant  and  fliy  one  of  another.— 
Hence  it  is  evident  that  brotherly  love  is  of  eflential 
im.portance  to  ths  delights  and  advantages  of  chrifliaa 

fellowfliip  : 


Ser.  XVI.        of  Chrijlian  Injiitiitms,  261 

fellowfhip  :  the  very  term  imports  concord,  agreement 
and  friendly  intercourfe. 

The  fellowiliipofchriftians  is  that  holy  commun- 
ion and  partnerlliip  which  they  have  with  Chrifl,  in 
all  his  benefits,  by  faith  and  among  themfelves  by  love  ; 
and  is  a  joint  participation  in  the  common  privileges 
and  duties  of  chriilianity,  and  a  reciprocal  interchange 
of  the  offices  of  love  and  brotherly  kindnefs :  It  is  held 
and  exercifed  in  great  variety  ;  by  no  means  principally 
in  a  mutual  communication  of  temporal  benefits,  tho* 
this  is  neceflarily  included  ;  but  efpecially  of  fpiritual, 
particularly,  they  have  fcllowlliip  in  doftrine  or  faith  as 
in  the  text,  they  embrace  the  fame  doftrines,  and  as  to 
things  effential  to  falvation,  at  ieafl,  they  hold  to  the 
fame  fyftem  or  confeffion  of  faith.  They  have  fellow- 
ihip  in  mutual  brotherly  exhortation  ;  as  required,  they 
exhort  one  another  daily.  Alfo  in  confolation  and  joy  ; 
they  not  only  fliare  jointly  in  the  confolations  of  the 
fpirit  ;  but  have  a  feeling  participation  in  each  others 
comforts  and  joys.  In  love,  they  are  kindly  aife6lion- 
ed  one  to  another  in  brotherly  love  ;  cordial  affeftion, 
and  to  love  as  brethren  is  common  to  all  the  faints  j  ia 
which  they  all  have  fellowihip*  In  humility  and  prop- 
er fubmifiion  :  always  ready  to  fubmit  themfelves  to 
God,  and  one  to  another  in  his  fear.  In  pity  and 
tender  compafllon  one  to  another.  In  prayer  ;  but 
this  being  particularly  noticed  in  the  text,  will  of  courfe 
be  confidered  in  its  place. 

Farther,  chriftian  fellowfliip  includes  a  mutual 
communication  of  benefits.  "  The  multitude  of  them 
who  believed  wa'e  of  one  heart  and  t)ne  foul ;  neither 
faid  any  of  them  that  ought  of  the  things  which  he  pof- 
fejGfed  was  his  own  ;  but  they  had  all  things  common." 
The  in  tire  union  of  thefe  early  converts  is  worthy  of 
remark  and  of  imitation  ;  they  were  not  merely  one  in 
doftrine  and  fentiment,  but  one  in  affeftion,  **  of  one 
heart  <^nd  of  one  fouL''\ 

They 


•262  The  Ufe  and  Importance       Seii.  XVT. 

They  were  in  reality  what  the  members  of  the 
chriflian  church  in  all  ages  and  places  ought  to  be  and 
profefs  to  be,  a  band  of  brothers  :  An  excellent  pat- 
tern for  chriftians  to  imitate  to  the  end  of  the  world. 
They  behaved  one  towards  another  as  members  of  the 
fame  body,  animated  by  the  fame  head.  Their  ardent 
love  and  fellow-feeling  was  not  concealed  in  the  heart, 
it  was  operative,  and  exprelTed  in  its  viffble  genuine 
fruits  of  liberality  :  "  They  called"  and  confidered 
"  nothing  as  their  own,  of  all  which  they  polTelTed," 
when  the  necefiities  of  their  brethren  called  for  a  diilri- 
bution  :  The  pofleffors  of  goods  fold  them  and  formed 
a  common  flock,  from  which  the  poor  equally  as  the 
rich  were  fupplied  ;  for  "  they  had  all  things  com- 
mon." 

TiTis  example  however  is  not  defigned  to  be  a 
pattern,  which  chriftians,  in  ordinary  times,  are  requir- 
ed to  imitate  ;  bccaufe  the  ftate  of  the  church,  at  that 
time,  was  fuch  as  it  never  fincc  has  been,  nor  is  it  pro- 
bable ever  will  be  :  It  was  then  in  its  infancy,  there  had 
not  been  opportunity  to  make  provifion  for  the  regular 
jfupply  of  the  wants  of  the  poor,  at  lead  of  poor  chrif- 
tians ;  the  whole  church  was  then  contained  in  one  ci- 
ty, Jerufalem,  and  harraifetl  by  perfecution  ;  liable 
foon  to  be  difperfed,  as  they  foon  were  in  faft.  This 
important  and  necelTary  inftrnftion  however  may  be 
gained  from  this  extraordinary  inilance  of  chriflian  lib- 
erality, that  they  to  whom  God  hath  given  ability 
ought,  according  to  their  ability,  be  it  more  or  lefs,  to 
abound  in  ordinary,  and  as  occafion  may  occur,  in  ex- 
traordinary a£ls  of  charity.  Chriflians  in  ail  times  and 
places  ought  to  exercife  the  fame  love  and  tender  affec- 
tion one  towards  another  as  thefe  primitive  chriflians, 
and  to  as  high  a  degree,  and  be  as  ready  to  exprefs  it 
in  outward  a(5l  whenever  occafion  may  require. 

Another  andemminent  inilance  of  chriflian fel- 
lowGiip,  in  Vv'hich  they  continued  fledfafl,  was  break- 
ing of  bread  j  not  common  but  facramental  bread,  i.  e. 

in 


Ser.  XVI.        of  Chrifiian  Jnfi'Uutions.  2^3 

in  celebrating  the  Lord's  fupper  :  So  ardent^  v.t.s  their 
zeal  and  devotion  that  none  of  their  religious  aliemblies 
were  held  in  which  they  did  not  folemnly  commemorate 
the  death  of  Chrift  at  his  table  :  They  feem  to  have 
confidered  their  other  public  exercifes  of  religion  as  in- 
complete without  this. 

The  Saviour's  blood  was  yet  warm,  and  they 
wiihed  to  keep  it  warm  in  their  hearts,  by  a  frequent 
remembrance  of  it,  at  his  holy  table.  Their  conftancy 
in  celebrating  this  chrifiian  inllitution,  as  a  mean,  gave 
life  to  all  their  other  religious  fervices  ;  and  qualified 
them  both  for  doing  and  fufFering  their  Lord's  will. 
Their  frequent  partaking  of  the  cup,  that  fymbol  of 
Chrift's  blood,  feemed  to  fire  them  with  zeal  and  for- 
titude in  (bedding  their  own  blood  in  his  caufe. 

Alas  I  "What  account  will  men  give,  a  day  of 
accounts  is  approaching,  for  having,  of  their  own 
choice,  negle^ed  fo  ufeful  and  fo  neccflary  an  inftitu- 
tion,  always  in  their  offer  ! 

Are  they  apprized  that  it  is  the  inflitution  of  a  dy- 
ing Saviour,  appointed  by  infinite  wifdom  and  love,  as 
a  mean  highly  important  to  the  falvation  of  his  redeem- 
ed people  ! 

Are  men  now  above  thefe  helps  to  a  good  life, 
and  preparation  for  heaven,  v/hich  chriflians  once  fo 
highly  efteemed  and  fo  carefully  improved  !  Have  we 
not  as  great  need  to  ufe  the  bed  means  to  arm  our- 
fclves  againft  fin,  the  world  and  temptation  ;  and  to 
animate  our  exertions  to  fecure  a  bleffed   immortality  ? 

Is  n6t  the  true  and  obvious  reafon  v.  by  this  inflitu- 
tion is  neglefted  by  fo  many,  becaufe  men  are  not  wil- 
ling to  be  fo  holy,  fo  ftri£lly  bound  by  the  rules  of  du- 
ty, as  they  then  were  ufed  as  chriflians  always  ought 
to  be  ?  Are  there  not  thofe,  in  great  numbers  whofe 
own  hearts  bear  them  witnefs,  if  not  void  of  all  feri- 
«us  refle^^tion,  that  the  holy  facrament  would  bind 
ihem  to  greater  (Iriftnefs  in  religion  than  they  can  en- 
inrcthe  thought  of  fubraitting  to  ?  If  they  join  them- 

felves 


264  Ihe  Ufc  and  Importance      Ser.  XVi, 

felves  to  the  Lord  and  approach  to  his  table,  they  arc 
confcious,  they  muft  leave  their  fins,  depart  from  all 
iniquity,  deny  themfelves  of  every  unlav/ful  gratifica- 
tion, live  foberly,  righleoufly  and  godly,  to  which  their 
hearts  arc  utterly  oppofed  and  are  ready  to  revolt  at  the 
very  thought.  They  mufl  forgive  and  love  their  ene- 
mies, on  whom  they  have  vowed  revenge,  and  which 
they  cannot  be  willing  to  relinquilli :  They  mufl:  enter 
into  facred  engagements,  which  they  heartily  v/ifli  to 
be  free  from  :  Are  therefore  reluctant  and  fliy  of  lay- 
ing themfelves  under  perfonal  obligations  to  love  God, 
keep  his  commandments,  attend  his  ordinances  or  a- 
bridge  their  fancied  liberty  to  the  contrary.  If  God, 
by  his  fovereign  authority,  lays  them  under  the  obliga- 
tions of  his  law  and  gofpel,  to  refrain  from  thofe  v/ays 
of  lin,  which  perlifted  in,  would  unavoidably  ifTue  in 
deftruftion,  and  choofe  the  path  of  life,  they  can  nei- 
ther refifl  nor  avoid  their  force,  though  little  felt  ;  yet 
utterly  thwarting  to  the  governing  inclination  of  their 
hearts  :  and,  was  it  in  their  power,  would  gladly  burft 
thefe  bonds  of  divine  reflraint  and  rid  themfelves  of  ev- 
ery tie  to  a  religious  life  :  Is  it  not  hence  clearly  mani- 
fell  that,  by  whatever  felf-flattering  excufes  fuch  per- 
fons  may  feek  to  quiet  their  own  minds  and  keep  them.- 
felves  in  countenance,  their  negle<fl  of  this  and  other 
ordinances  is  to  be  refolved  into  the  prevalent  wicked- 
nefs  of  their  own  hearts  ;  their  unmortilied  love  of  fin, 
and  a  criminal  averfion  to  a  religious  life  ?  And  they 
would  excufe  themfelves  and  feel  nearly  blamelefs, 
and  perhaps  in  the  way  of  duty  in  not  attending  chrif- 
tian  inilitutions,  from  the  confideration  of  their  own 
unfitnefs,  and  thence  conclude  it  is  not  their  duty,  but 
would  be  fin  to  attend  them  ;  but  can  difobedience 
to  the  exprefs  commands  of  God  and  a  negleft  of  his 
pofitive  inftitutions  be  innocent  ?  Can  tranlgrefhoii 
and  duty  be  the  fame  thing  ?  Then  fin  and  duty 
are  the  fame  :  But  fuch  negleftors  would  aft  more 
wifely  and  fafely  would  they  fet  tlicmfclves  with  ferious 

folicitudc 


S£R.  XVI.        of  Chriftian  Injlhutions.  26$ 

folicitude  to  examine  and  explore  what  it  is  that  makes 
up  that  unfitnefs  which  they  confider  and  rely  on  as 
fufficient  to  excufe  and  exculpate  them  in  a  negle(^  of 
fpecial  ordinances  :  Would  they  not  eafily  find  it  to 
confift  wholly  in  an  evil  heart  of  unbelief,  which  occa- 
fions  their  departure  from  the  living  God,  a  criminal 
averfion  to  an  holy  God,  and  his  holy  inditutions  ? 
That  they  love  fin  rather  than  duty,  the  perverfe  wick- 
ednefs  of  their  own  hearts,  would  be  found  their  only 
excufe.  Was  this  their  unfitnefs  truly  the  grief  and  bur- 
then of  their  fouls  ;  what  they  deleft,  lament  and  tru- 
ly wifli  to  be  freed  from,  it  would  at  once  be  removed  ; 
but  inftead  of  this,  it  is  what  they  love  and  cherilli,  and 
refufe  to  part  with. 

The  lafl  thing  mentioned  in  the  text,  in  which 
the  primitive  chriftians  continued  iledfaft  in  fellowfliip, 
is  prayer,  i.  e.  in  folemn  focial  addrefiTes  to  God  in  their 
public  alTemblies  ;  in  which  they  poured  out  their  fouls 
to  him  in  fervent  fupplications  with  thankfgiving. 

Public  prayers  and  intercefiions  are  always  to 
be  ufed,  and  folemnly  attended  as  an  important  in- 
terefling  branch  of  chriftian  worfliip  ;  to  be  held  in 
high  efteem  by  all  ;  this  high  efteem  and  a  facred  re- 
gard for  them  ought  to  be  witneifed,  in  a  diligent 
and  feafonable  attendance  on  them  :  pious  caution 
is  to  be  ufed  in  avoiding  an  unnecefiary  late  attend- 
ance on,  and  too  early  a  withdraw  from  the  public 
adminiftratioiis  of  God's  houfe.  The  whole  con- 
gregation, if  it  be  prafticable,  ought  to  be  prefent 
and  compofed  in  their  places,  when  divine  woriliip  be- 
gins, and  continue  fo  until  it  be  ended.  The  ufe  of  this 
caution  would  prevent  feveral  evils  which  fo  far  as  may 
be,  ought  to  be  avoided,  fuch  as  thefe,  viz.  A  flov/ 
and  tardy  approach  to  the  houfe  of  God,  and  a  too 
early  departure  from  it,  have  the  appearance  of  too 
little  efteem  andrefpeft  for  divine  inftitutions,  and  fliew 
them  to  be  burthenfome  and  grievous,  whicli  tends  to 
the  diflionour  of  God,  difefteem  of  his  worfliip,  dif- 
K  K  ferve 


266  The  Ufe  and  Importance      Ser,  XVL 

ferve  the  caufe  of  religion,  and  encourage  and  ftrength- 
en  the  hands  of  the  irreligious  and  profane, "  in  their 
neglect  and  contempt  of  chriflian  inflitutions  :  This  is 
not  ail  the  evil  ;  for  the  neglefl:  of  this  caution,  inter- 
rupts the  attention  and  profit  of  others  and  impedes  the 
worfhip  of  God  :  The  worfliip  of  the  Deity,  in  all 
cafes,  ought  to  be  celebrated  with  profound  reverence 
and  devout  uninterrupted  compofure. 

The  public  exercifes  of  religion  in  general,  of 
prayer  in  particular,  properly  folemnized,  ferve  to  glo- 
rify God  in  the  moft  illullrious  manner,  are  highly  ac- 
ceptable to  him,  keep  alive  fome  fenfe  of  God  and  re- 
ligion in  the  minds  of  men  :  No  facrifice  is  more  pleaf- 
ing  to  God  or  beneficial  to  men  than  the  united  pious 
homage  of  his  people  in  their  public  aifemblies.  The 
Lord  loveth  the  gates  of  Zion  more  than  all  the  relig- 
ious fervices  in  the  private  dwellings  of  Jacob. 

The  people  of  God,  when  with  one  accord,  they 
come  up  to  his  public  worfliip,  do  at  lead  externally 
give  him  public  honour  :  In  open  view  they  give  their 
teftiraony  that  he  is  worthy  and  ought  to  be  worfliip- 
ed,  and  that  they  regard  and  reverence  his  authority 
and  inflitutions  :  and  by  their  example  openly  and  loud- 
ly invite  and  encourage  others  t©  come  and  with  them 
partake  in  the  fatnefs  of  God*s  houfe.  On  the  other 
hand,  when  profeiTors  of  religion  fliew  themfelves  re- 
mifs  and  negligent  by  their  total  or  frequent  abfence 
from  the  worfliip  of  God,  inftead  of  giving  him  hon- 
our, in  a  public  manner  they  reproach  and  diftionour 
him  ;  for  by  their  negle£l  they  bear  public  teftimony 
that  the  authority  and  law  of  the  Supreme  Ruler  are  not 
binding  and  may  well  be  trampled  on,  and  his  inflitu- 
tions fo  far  from  being  facredly  important  and  ufeful 
that  they  are  vain  and  unprofitable,  a  grievous  bur- 
then, worthy  to  be  treated  with  difregard  and  neg- 
lect. Such  unchrifcian  example  has  great  influence  up- 
on others,  efpecially  the  bole  and  profane,  to  bring 
religion  in  general,  and  its  public  inftitutions  in  partic- 
ular. 


Ser.  XVI.      of  Chriftlan  Injliiutions.  .  267 

ular,  into  difrepnte  and  difufe,  and  thus  fervcs  to  en- 
courage and  embolden  them,  not  fimply  to  imitate,  but 
if  poflible,  to  exceed  the  pattern. 

Reading  the  bed  books,  the  Bible  not  except- 
ed, though  joined  with  prayer  or  other  religious  fervi- 
ces,  in  our  own  houfes  on  the  fabbath,  may  not  be  fub- 
llituted  in  the  place  of  a  perfonal  attendance  and  fel- 
lowfliip  in  the  public  exercifes  of  religion  j  for  this  at 
beft  would  be  a  mere  felfiila  bufmefs  ;  but  we  are  re- 
quired to  regard  not  every  one  his  own  benefit  only, 
but  the  good  of  others  alfo  :  Such  private  devotion, 
be  it  ever  fo  devout,  does  not  give  that  public  encour- 
agement and  animation  to  others,  nor  that  vifible  counte- 
nance and  honour  to  divine  inftitutions  which  God  re- 
quires and  is  well  pleafed  with  in  preference  to  any  or 
all  religious  worfhip  in  private  ;  for  thefe,  as  they  are 
timed,  are  mere  humane  inventions  fet  up  in  place  of 
divine  inftitutions,  with  which  God  is  not  well  pleafed, 
nor  the  worfhipper  really  profited  :  "  In' vain  do  they 
"worftiip  me  teaching  for  doflrine  the  commandments  of 
men."  Without  the  blefling  of  God  fuccefs  is  not  to 
be  hoped  for  ;  but  we  are  warranted  to  expeft  hisblef- 
fing  only  in  the  way  of  his  own  inftitutions  ;  to  thefc 
only  hath  he  annexed  and  promifed  it.  It  will  one  day 
appear  that  God  is  acceptably  worfliipped  in  no  other 
way  but  precifely  in  that  which  he  himfelf  hath  prefcrib- 
ed  :  we  are  not  warranted  to  fubftitute  any  thing  ^{^  in 
the  place  of  divine  inftitutions. 

Beside,  we  are  to  confider  that  the  public  exercif- 
es of  religion,ferve  above  all  other  inftrumental  means,  to 
maintain  and  give  life  to  true  devotion  and  the  fear  of 
God  among  men  :  They,  who  in  a  land  of  light,  of 
choice  habitually  negleft  the  former,  fliew  themfelves  to 
be  without  the  latter  :  And  that  open  difrcgard  and 
Jiegleft  with  which  they  treat  religion  in  public,  is  a 
proper  index  to  point  us  to  their  negleft  of  it  in  pri- 
vate. Hence  we  may  juftly  conclude  that  a  prevailing 
ntgled  of  chriftian  inftitutions  in  public  dire£lly  tends 

and 


s68  The  Vfe  and  Importance      Ser.  XVI. 

and  iminently  threatens  to  erafe  from  the  minds  of 
men  a  proper  regard  for  the  Lord's  day,  and  for  relig- 
ion in  general,  and  in  tills  way  to  extirpate  the  church 
with  all  its  ineftimable  privileges  from  among  a  people, 
and  fmk  them  down  into  a  ftate  more  forlorn  and  hope- 
iels  than  that  of  the  heathen. 

SuRjELY  every  true  friend  to  the  chriftian  caufe, 
will  be  vigilan-t  and  cautious,  at  leaft  with  refpeft  to 
his  own  conduct,  to  avoid  every  thing  both  in  word 
and  example  which  might  tend  to  forwai^cl  fo  deftru6l- 
ivg.  an  evil  j  and  llreauouily  labour  by  every  mean  in 
his  power  to  cbilruft  and  prevent  it. 

The  example  of  the  primitive  chriftians  which  we 
have  been  contemplating  is  fruitful,  in  a  variety  of  in- 
fiances,  in  profltabie  inilruftion  relative  to  our  own 
duty. 

I.  A  STEDFAST  adherence  to  the  doftrines  of 
chrillianity  :  That  we  embrace  them  in  our  underlland- 
ings,  and  that  in  their  genuine  fenfe  ;  receive  them  as 
divine  and  infallibly  true  :  Approve  and  efteem  them  as 
excellent  above  gold,  highly  interefiing  and  neceffary 
to  falvation  :  That  v/e  confalt  and  attend  to  them  with 
facred  awe  as  the  very  word  of  God  :  With  candour 
fearch  them  daily,  with  a  mind  open  to  inflruftion, 
with  an  hcneft  aim,  riot  to  fupport  a  favourite  opinion 
and  becaufe  it  is  fo,  biit  to  learn  the  truth  and  avoid  er- 
ror. That  we  conftantly  and  devoutly  attend  and  have 
fellowihip  with  our  fpiritualinftruflors,  in  their  public 
miniflrations  :  Solicitous  to  Come  with  minds  free  of 
prejudice,  open  to  the  truth,  eager  to  embrace  and 
pradlife  it  ;  penetrated  with  the  fentiment  that  our  gov- 
erning end  in  hearing  fbould  be  that  we  may  be  doers 
of  the  word,  ■  forming  both  our  hearts  and  pra^ices 
by  it. 

n.  That  we  are  jftedfaft  in  fellowfhip  one  with 
another  t  To  that  end  our  hearts  mufl  be  warm  with 
love  to  God  and  man  :  We  mufl  imitate  the  example 
ibefore  us,  in  being  of  one  hpart  and  oiie  foul  j  having 

a 


Ser.  XVI.       of  Chrifiian  Inflitutms,  269 

a  mutual  fympathetic  feeling  as  members  of  the  fame 
body,  animated  by  the  fame  fpirit,  governed  by  the 
fame  head  :  ftiaring  in  common  the  dignity,  privileges, 
duties,  labours,  trials  and  rewards  of  chriftianity. 

It  may  be  of  fome  ufe  here  to  obviate  a  miflake 
which  enthufiafts  have  fallen  into  in  their  notions  of 
chriftian  fellowfhip,  who  have  made  it  to  confifl  eiTen- 
tially  in  certain  inward  feelings  which  chriftians  have 
one  towards  another,  a  kind  of  undefcribable  commun- 
ion or  rather  communication  of  heart  to  heart,  peculiar 
to  true  chriflians,  by  which,  they  imagine,  they  are  able 
to  difcera  and  diflinguifli,  with  infallible  certainty ,the  re- 
al chriftian  from  others,  by  their  own  feelings  towards 
him  ;  in  their  own  words  they  can  feel  him,  and  thence 
know  him  to  be  a  faint  indeed  :  This  they  have  confide 
cred,  if  not  the  only,  the  moft  exalted  kind  of  chriftian 
fellowftiip  :  By  this  they  gain,  as  they  imagine,  abfo*. 
lute  certainty,  both  of  their  own  fonfliip,  becaufe  they 
love  the  brethren,  and  that  of  others,  becaufe  they 
love  them  as  faints,  having  jio  refpe^l  to  the  moral  char- 
ader  or  fruits  of  the  one  or  the  other  :  Of  this  kind  of 
fellowfliip  the  fcripture  gives  no  account  ;  and  it  is  de- 
lufive,  ufelefs  and  dangerous.  A  chriftian  temper  is  to 
love  all  as  faints  who  profefs  and  appear  to  be  fo  :  The 
good  man  will  exercife  the  fame  love  to  the  hypocrite 
as  to  the  faint,  while  he  confiders  him  as  a  faint. 

From  the  example  in  the  text  it  appears  that  the 
fellowftiip  of  primitive  chriftians  confifted  not  in  fuch 
inward  feelings  or  emotions  as  imply  an  immediate  and 
direct  intercourfe  of  heart  to  heart  ;  but  in  a  common 
participation  of  the  privileges,  ordinances,  duties  and 
bleflings  of  chriftianity  :  They,  it  appears,  had  fellow- 
ftiip in  gofpei  doftrine,  in  breaking  of  bread  and  in 
prayers  ;  their  fellowftiip  confifted  in  a  joint  participa- 
tion of  thofe  outward  and  ordinary  means  which  God 
hath  appointed  and  given  to  his  church  for  her  ediiica- 
t'on  :  Which  are  always  to  be  ufed  under  the  influence 
of  fupreme  love  to  God,  faith  in  his  promifes  and  bro- 
therly affeftion  Qoe  to  another.  Their 


270  The  Vfc  and  Importance      Ser.  XVL 

Their  example  invites  and  even  binds  us  fo  to 
love  one  another  as  to  be  ready  to  every  work  of  good- 
nefs  :  Ready  to  communicate,  according  to  the  ability 
which  God  hath  given  us,  to  relieve  the  neceflities  of 
others  j  efpecially  to  fupply  the  wants  of  our  fellow 
chridians.  Perhaps  no  duty  of  our  religion  is  more 
frequently  or  with  greater  ardour  inculcated  in  the  New 
Teftament  ;  yet  how  little  attended  to  ?  Certain  it  is, 
it  will  be  found  of  capital  importance  and  influence  ia 
the  decifions  of  the  final  judgment  :  This  will  then  be 
refpefted  a.nd  honoured  above  every  other  kind  of  good 
works  ;  perhaps,  becaufe  by  the  want  of  this  every 
other  v.'ill  then  be  proved  infmcere  and  hypocritical  : 
It  feems  to  be  eflablillied  as  the  tell  of  the  fincerity  and 
foundnefs  of  our  perfonal  religion  :  It  will  be  alledged 
by  the  judge  hirafelf  as  the  declarative  ground  of  that 
tranfporting  fentence,  "  Come  ye  bleffed  of  my  Fath- 
er, inherit  the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world  ;  for  I  was  an  hungred  and  ye  gave 
Kie  meat,  &c."  And  the  want  of  this  will  be  an- 
nounced as  the  reafon  of  the  awful  fentence  againfl  the 
■wicked,  depart  from  me,  ye  curfed,  into  everlafting  fire, 
&c.  Fori  was  an  hungred  and  ye  gave  me  no  meat, 
&c. 

III.  The  praclice  of  the  primitive  church  may  be 
of  ufe  to  inftruft  and  perfuade  us  as  to  our  duty,  with 
refpe<St  to  the  holy  fupper. 

Their  ftedfaftnefs,  zeal  and  frequency  in  cele- 
brating that  facred  folemnity,  with  great  force  may  ad- 
monilli  us  to  go  and  do  likewife.  When  we  view  their 
ardent  love  to  Chrift,  their  fervour,  ftedfaflnefs  and  de- 
light in  his  woilliip  and  inftitutions  what  abundant  rea- 
fon have  we  to  take  fliame  to  ourfelves  and  in  deep  hu- 
miliation before  God,  lament  our  want  of  love,  at  leafl 
a  warmer  love  to  him  ;  our  coldncfs  in  his  fervice  and 
reluctance  to  approach  to  him  in  his  facred  inftitutions  : 
That  we  are  no  more  conflant,  confcientious,  fervent, 
devout  nor  delighted  in  attending  them. 

How 


Ser.  XVL       of  Chrljilan  In/itutiGm. 


:7X 


How  much-is  it  to  be  regreted,  and  what  catife 
of  deep  humiliation  before  God,  that  the  name  of  Chriil 
is  fo  greatly  difiionoured  and  his  inftitutions,  particu- 
larly baptifm  and  the  Lord's  fupper,  vilified  by  that 
negled  with  which  they  are  treated  by  great  numbers, 
even  of  thofe  who  would  not  be  accounted  the  enemies 
of  the  crofs  of  Chrifl ;  nor  even  unfriendly  to  his  re- 
ligion :  Nay,  of  thofe  who,  at  lead,  implicitly  pro- 
fefs  to  be  his  followers,  his  difciples  and  even  his  friends, 
and  that  their  only  hope  of  falvatiou  is  through  the 
merit  of  his  blood. 

All,  without  exception,  are  to  be  confidered  the 
profeflbrs  of  the  chriftian  religion,  who  have  and  receive 
the  word  of  God  as  his  word,  acknov,  ledge  its  divine 
authority,  and  that  they,  equally  as  others,  are   hold- 
en  to  obferve  and  obey  it  :  Who  commonly  attend  the 
public  prayers  and  inflru£tions  of  his  houfe  :  All  fuch 
perfons  do  publicly,  though  implicitly  own   themfelves 
under  all  the  obligations  of  his  covenant,  his  word  i^ 
this  covenant,  for  tliat  reafon  is  often  called  the  book, 
of  the  covenant :  Such  profeflbrs,  in  that  they  receive 
the  fcrlpture  as  the  word  of  God,  are   under  all   the 
obligations  that  the  authority  of  God,  in  his  word  can 
lay  them,  agreeably  as  the  members  of  the  church  : 
His  pofitive  command  to  the  former  equally  as  to  the 
latter  is,  "  Obey  my  voice,*'  and  they  are  as  ftri^tly 
liolden  to  depart  from  'all  iniquity,  be  holy  in  all  man- 
ner of  converfation,  and  negleft  no  part  either  of  nat- 
ural or  inftituted  woriliip  ;  no,  not  any  one  divine  iu- 
ftitution.     Nor  is  it  poffible  that  profelTors  of  the  a- 
bove  defcriptlon,  fliould  be  free  of  fuch  facred  obliga- 
tions ;  they  cannot  free  themfelves,  unlefs   they  can 
fuccefsfully  refifl:  God  and  fhew  themfelves  ftronger  than 
he  ;  nor  can  God  hirafelf  free  them,  for  in  fo  doing  he 
mufl  deny  himfelf,  lay  afide  his  kind   regard  for  his 
creatures,  forfeit  liis  wdrd,  become  like  to   the  fm- 
ner   and    connive    at  tyanfgrefTion  :    Thus   folemnly 
and  invincibly  are  they  bound  to  believe  and  do  all  that 
!  God 


272  'The  Vfeand  Importance      Ser.  XVL 

God  requires  in  his  word,  which  he  hath  put  into  their 
hands,  and  they  receive  as  his  word. 

Dear  fouls,  your  only  wife  and  fafe  courfe,  in 
this  ferious  fituation  is,  not  to  wifh.  or  feek  to  be  freed 
from  thefe  facred  and  falutary  obligations,  or  to  reduce 
them  to  little  j  but  chearfully  and  heartily  embrace  them 
in  all  their  extent  ;  becaufe  it  is  your  life  :  Subfcribe 
them  with  all  your  fouls :  Make  open  and  public  confef- 
fion  of  their  reafonablenefs  and  excellency  and  your  full 
confent  and  clofure  with  them  :  thus  by  your  own  per- 
fonal  vows  bind  yourfelves  to  the  Lord  as  his  willing 
people,  to  walk  in  all  his  commandments  and  ordinan- 
ces blamelefs,  this  do  in  a  firm  reliance  on,  and  with 
fervent  prayers  to  God  for  his  holy  fpjrit  to  help  you 
both  to  vow  and  alfo  to  pay  your  vows  in  a  manner  ac- 
ceptable to  him  and  falutary  to  yourfelves.    Amen> 


SERMON 


i%.H^^>^t'^^#K-i-'^ 


SERMON  XVII. 


I'ERSUASIFES    TO    AN    ATTENDANCE     ON     THE     LORD 
SUPPER, 


Luke  xxii.   17.    'Isaft  daufc.     This  do  in  remem- 
brance of  me. 


^UR  blelTed  Saviour,  on  thxC  evening  preceding 
his  crucifixion,  aboHlhed  the  paffover,  and  inili- 
tuted  the  facrament  of  the  fupper. 

The  pafTover  was  a  feafl  annually  celebrated,  in 
commemoration  of  the  miraculous  deliverance  of  the 
Jewiih  nation  from  their  bondage  in  Egypt.  A  Lamb, 
or  figuratively,  innocence^  was  flain  and  eaten,  in  a  fo- 
lemn  manner. 

This  Lamb  was  a  type  of  the  innocent  Jefus, 
who,  as  the  Lamb  of  God,  was  flain  from  the  founda- 
tion of  the  world  ;  and  was  now  ready  to  make  an  ac- 
tual facrifice  of  hirafelf  upon  the  crofs,  for  the  libera- 
tion of  men  from  the  bondage  of  fin. 

This  facrifice,  -being  an  event  of  the  firil  impor- 
tance, as  it  would  demonftrate  the  love  of  God  to  this 
loft  world,  and  open  the  myfteries  of  redemption, 
Chrift,  while  eating  the  paiTover,  inftituted  the  fafrra- 
ment  of  the  fupper — appointed  the  fymbols — gave  his 
difciples  an  example  of  the  mann<er  he  v/ould  have  it 
L  i-  obferved — 


C74  Ferfuqftves  to  an  Attendance    Ser.  XVII. 

obferved- — explained  the  defign  of  the  inftitution,  and 
by  an  explicit  command,  and  in  a  folemn  manner  en- 
joined their  obfervance  of  it.  And  he  took  bread,  and 
gave  thanks,  and  brake  it,  and  gave  unto  them^  faying^ 
This  is  my  body  which  is  given  for  you  : — This  do,  in  re- 
membrance  of  me.  Likewfe,  alfo,  the  cup  after  fupper, 
faying.  This  cup  is  the  New  Tefiament  in  ?ny  blood  which 
is  fhed  for  you ;  or,  according  to  St.  Matthew,  for  the 
remi//ion  ofJi?2s, 

The  nature  and  defign  of  this  facrament,  togeth- 
er with  the  time,  place,  and  manner  of  its  inftitution, 
unite,  to  imprefs  the  refle£ling  mind  with  a  deep  fenfe 
of  its  importance.  The  death  of  Chrift  is,  indeed,  the 
central  point  of  all  the  do(5trines  and  mylleries  of  re- 
deeming love. 

But  however  important  ihe  inftitution,  however 
explicitly,  and  folemnly,  the  obfervance  of  it  is  enjoin- 
ed, yet  many,  who  hope  for  acceptance  with  God,  thro* 
the  merit  of  Chrift's  atonement,  difregard  the  injunft- 
ions  of  t^ie  Saviour,  and  treat  the  facrament  with  to- 
tal negled. 

For  the  confideration  and  benefit  of  fuch,  this- 
difcourfe  is  defigned.  Read  and  contemplate  with  can- 
dor, and  a  feeling  concern  for  your  fpiritual  intereft,  the 
motives  I  here  lay  before  you,  to  influence  you  to  an 
attendance  on  this  commemorative  facrifice  of  the  Lord 
Jcfus. 

You  have  had  your  minds  perplexed  with  vain 
janglings,  and  intemperate  difputes  refpefting  proper 
fubjefts  for  this  ordinance,  and  modes  of  admiilion  to 
it.  This  I  lament,  as  it  has  weakened  your  fenfe  of 
obligation  to  the  ditty,  and  has  had  a  tendency  to  re- 
move from  your  minds  a  confcioufnefs- of  guilt,  while 
living  in  the  open  violation  of  the  authority  of  the  Sav- 
iour. 

But,  from  whatever  caufe  your  negleft  may  have 
arifen,  fmce,  what  hope  you  entertain  of  pardon,  and 
of  final  admiffion  into  heaven  is  founded  on   the  doift- 

rines 


Ser.  XVII.        on  the' Lord's  Supper,  275 

rines  of  the  crofs,  you  can  have  no  argument  of  fuffi- 
cient  force  to  juftify  you  in  this  negleft.  That  you 
may  be  fenfible  of  this,  and  be  ftimulated  to  an  imme- 
diate attention  to  your  duty — I  invite  you,  firft,  to  a 
fcrious  confideration  of  the  defigns  of  the  ordinance, 

I.  One  great  defign  of  it  is,  to  preferve  a  lively 
impreffion  on  the  mind,  of  the  death  and  palTion  of  the 
Lord  Jefus. 

That  this  end  might  be  anfwered,  our  Saviour 
appointed  bread  and  wine  as  fymbols  of  his  body  and 
blood.  That  the  bread  (liould  be  broken,  or  bruifed, 
as  a  vifible  reprefentation  of  the  bruifmg  of  his  body  on 
the  crofs.  And  that  the  wine  being  poured  forth, 
ihould  lead  us  to  contemplate  his  ftreaming  blood. — 
That,  by  the  united  influence  of  thefe  fymbols,  our 
minds  and  hearts  might  be  kept  alive  as  to  a  fenfe  of 
his  dying  agonies. 

Had  there  been  no  facrament  inftituted  for  the 
purpofe  of  calling  back  our  naturally  forgetful  and  wan- 
dering minds,  to  the  fufferings  of  the  great  objeft  of 
our  holy  religion,  our  fenfe  of  them  would  have  been 
weak,  and  to  them  our  thoughts  would  feldom  have 
recurred. 

Our  feelings  are  naturally  fympathetic.  Obje^ls 
in  c^iftrefs  malce  deep  imprelTions.  And  when  the  Lord 
Jefus,  who  ought  to  be  the  object  of  our  love  and  de- 
pendance,  is  vifibly  reprefented  in  all  the  agonies  of  the 
crofs,  we  mufl  do  violence  to  ourfelves,  to  remain  un- 
afFefted. 

This  facrament  you  negleft.  Is  not  this  an  evi- 
dence that  you  have  no  defire  to  retain  a  fuffering, 
bleeding  Saviour  in  your  minds  ?  But,  you  acknow- 
ledge that  what  hope  you  entertain  of  falvation,  is 
founded  on  the  atoning  blood  of  Chrift.  Does  not  that 
hope  forbid  your  forgetfulnefs  of  the  anguifli  he  fuffer- 
cd  when  flieding  it  on  the  crofs  ?  Are  you  not,  indeed, 
inconfiftent  with  yourfelves,  when  you  indulge  an  hope 
of  pardon,  and  of  acceptance  with  God,  and  yet  neg- 

iea 


27^  Terfuafi'ves  to  an  Attendance     S'-zr.  XVlI. 

lect  the  appointed  means  of  recalling  to  your  minds, 
thofc  fufTerings  of  the  Saviour  which  he  endured,  to 
procure  thefe  ineftimable  bleffings  for  you  ?  Can  you 
lift  up  your  eyes,  and  hearts,  to  Jefiis  in  heaven,  for 
the  benefits  of  his  crofs,  and  not  feel  the  impropriety 
of  your  condufl  in  neglecting  the  fymbols  of  his  fufFer- 
ings  ? 

^  2.  The  facrament  of  the  fupper  is  defigned,  to 
exhibit  Chrifl:  in  the  higheft  aft  of  his  fufferings,  as  an 
evidence  of  his  unbounded  love  for  us. 

Greater  love  hath  no  man  tlian  this,  that  he  lay- 
down  his  life  for  his  friends,  but  the  love  of  Chrifl, 
manifefted  by  his  dying  agonies,  exceeds  our  highefl 
thoughts  ;  while  v/e  were  yet  enemies  he  died  for  us. 
His  facred  body  was  broken,  and  his  foul  prefTed  down 
under  the  Vv^eight  of  divine  wrath,  becaufe  the  chaftife- 
ment  of  our  peace  was  upon  him. 

What  muil:  have  been  his  love  for  us,  voluntari- 
ly to  have  borne  our  (tripes  inflidled  in  fuch  a  cruel  man- 
ner ? 

This  facrament  being  defigned  to  lead  us  to  a  con- 
templation, and  to  revive  in  our  minds  a  fenfe,  of  this 
iove,  with  what  propriety  can  it  be  omitted  ?  Does  not 
this  omifFion  evidence  the  highefl  ingratitude  ?  Is  it  not 
expreilive  of  fuch  indifference  to  the  love  and  compaf- 
fion  of  the  redeemer,  as  on  refleclion,  to  excite  a  con- 
fcioufnefs  of  unworthinefs  ? 

^  You  pretend  to  beheve  in  Jefus- — to  cxercife  an  af- 
leclion  for  hirn — to  entertain  a  grateful  fenfe  of  his 
love,  manifefted  for  you,  in  his  fufferings  and  death  ; 
yet  yen  refufe  the  fymbols  defigned  to  exhibit  this  love. 
What  is  the  language  of  this  negle6l:  ?  It  is,  that  you 
are  infenfible  of  the  benevolence  of  your  redeemer — ^ 
are  ungrateful  to  your  divine  benefa6lor  ;  and  that  all 
your  pretenfions  to  chriftian  virtue,  and  to  an  aftedlion 
for  the  Saviour,  may,  with  propriety,  be  confidered  on- 
as  pretenfions.  Tliey,  who  love  Chrifl,  keep  his  com- 
mandmeiKts. 

3.  Another 


Ser.  XVII.        ontljg  Lord\  Supper.  277 

3.  Another  defignof  thefacramerit  is,  that  all 
fuch  as  hope  for  fatvation  by  the  crofs,  may,  by  an  at- 
tendance upon  it,  exprefs  their  humble  and  public  ac- 
knowledgment of  the  fundamental  articles  of  the  chri{^ 
tian  faith. — That  the  death  of  Chriji  is  the  only  ground  of 
hope  for  pardon. 

A  FIRM  belief  o£  this  truth  is  effential  to  the 
chriftian  charafter.  For,  without  the  ftieding  of  blood, 
there  is  no  remiffion. 

To  the  virtue  and  efficacy  of  Chrift's  blood'  you 
look  for  falvation.  What  poffible  reafon  can  you  give 
why  you  fhould  not  publicly  acknowledge  it,  by  your 
attendance  on  this  commemorative  facrifice  ?  Are  you 
aftiam,ed  of  the  foundation  of  your  hope  ?  If  io^  will 
not  Chrift  be  aihamed  of  you  in  his  kingdom  ? 

4.  The  facrament  of  the  fupper  is  defigned  as  a 
{landing  witnefs  to  the  world,  of  their  infidelity,  and 
ingratitude.  As  oft  as  ye  eat  this  bread  and  drink  this 
cup,  ye  do  fliew  the  Lord's  death  till  he  come.  Chrifl 
is  exhibited  in  this  facrament,  not  only  for  the  benefit 
of  believers,  but  as  a  teflimony  againfl  the  unbelieving 
world.  There  are  three  %vho  bear  record  in  heaven^  the 
Father y  the  Word,  and  the  Holy  GImJI,  and  thefe  three 
are  one.  And  there  are  three  that  hear  witnefs  in  the 
earthy  the  Spirit,  and  the  Water,  and  the  blood  ;  and 
thefe  three  agree  in  one. 

Whatever  may  be  fignified  by  the  witneiTes  in 
heaven,  it  is  probable  that  by  the  blood,  one  of  the 
witneffes  in  the  earth,  is  meant,  the  facrament  of  the 
fupper.  They,  who,  as  the  friends  of  Chrifl,  attend 
on  the  eucharill,  make  to  the  vs^orld  a  public  manifefla- 
tion  of  his  death,  which  was  the  witnefs  of  his  love, 
and  of  his  placing  himfelf  in  a  condition  to  beflow  ev- 
erlafling  bleffings  on  fuch  as  believe  on  him. 

If  thefe  remarks  are  juil,  it  follows,  that  you  arc 
fo  far  from  being  witnefl'es  for  Jefus,  or  from  ufing 
your  influence  to  prefervethe  witnefs  of  him  in  the  world, 
that  you  are  included  wqth  others,  againfl  whofe  infi- 
delity, 


278  Perfiiaji'ves  to  an  Attendance    Ser.  XVII. 

delity,  negligence,  and  ingratitude  this  facrament  bears 
teflimony.  Whatever  the  fecret  exercifes  of  your  heart 
may  be,  and  however  amiable  your  private  charafter, 
yet  in  a  public  view  you  are  out  of  the  kingdom  of 
Chrill,  are  unbelievers,  vifibly  in  the  kingdom  of  dark- 
nefsj  and  feparated  from  the  commonwealth  of  Ifrael. 

5.  The  facrament  of  the  fupper  is  defigned  to  re- 
cal  to  our  remembrance  the  exceeding  fmfulnefs  of  fin, 
together  with  the  holinefs,  and  jullice  of  God. 

What  can  prefent  to  our  view  in  more  lively 
colours  the  nature  of  fm,  and  the  divine  difapprobation 
of  it,  than  a  reprefentation  of  the  fufferings  of  the  Son 
of  God  ?  When  we  conlider  his  true  chara(fter,  as  the 
only  begotten  of  the  Father,  in  whom  dwelt  the  ful- 
nefs  of  the  godhead,  and  that  when  he  took  upon  him 
the  form  of  a  fervant,  he  could  not  be  accepted  as  a 
mediator,  until  he  had  fuifered  the  full  penalty  of  the 
broken  law,  the  nature  of  fm,  and  the  juftice  of  God 
niufi:  be  forcibly  imprelTed  upon  our  minds. 

Why  did  Chrilt  agonize  in  the  garden  ?  Why, 
on  the  crofs  did  he  cry  out  in  anguifh,  and  in  bitter- 
nefs  of  foul — My  God,  fny  God,  why  haji  thou  forfak- 
en  me  ?  It  was  becaufe  he  was  preffed  down  under  the 
weight  of  our  iniquities.  Though  he  knew  no  fm,  he 
was  made  fin  for  us.  The  chaflifement  of  our  peace 
was  upon  him.  He  was  involved  in  the  wrath  of  God. 
The  fupporting  influences  of  heaven  were  withdrawn 
from  him — and  he  funk  into  death 

In  various  inftances  God  has  manifefted  his  in- 
dignation againfl;  fin.  The  rebel  angels,  or  the  morn- 
ing (tars  he  thruft  down  from  heaven,  into  darknefs, 
without  hope  of  recovery.  Man  he  expelled  from  the 
earthly  paradife — The  old  world  he  dellroyed  by  a  flood 
of  waters — and  the  cities  of  Sodom  and  Gomorrah  he 
confumed  by  fire.  In  all  thefe  inftances  there  was  a 
wonderful  difplay  of  divine  wrath.  In  none  of  them, 
howevei-,  was  there  fuch  an  exhibition  of  his  inflexible 
jullice,  as  in  his  frowns  upon  the  Saviour.      When 

Chrifi: 


Ser.  XVIL        onihe  Lord^s  Supper,  279 

Chrifl:  was  chaflifed  for  our  peace,  and  God.  hid  his 
face  from  him,  and  denied  him  every  divine  comfort, 
under  his  greateft  diftreifes,  then  it  was  that  his  indig- 
nation againfl  fin  was  manifefted,  and  his  holinefs  and 
juftice  were  difplayed.  It  was  evident  God  could  not 
fpare  even  his  own  Son  when  our  iniquities  were  upon 
him  ;  but  juflice  purfued  him  as  a  fugitive,  and  criminal, 
and  required  of  him  full  fatisfadion  to  the  broken 
law. 

But,  the  facrament  which  exhibits  thefe  things^ 
you  negleft.  Is  not  this  negle£l  a  painful  evidJSnce  that 
you  have  but  a  faint  impreffion  on  your  minds  of  the 
jufticc  of  God,  and  of  the  nature  of  fin  ?  Can  it  be, 
that  you  are  difpofed  to  obliterate  from  your  fouls 
every  impreflion  of  the  wrath  of  God,  in  which  the 
Saviour  was  involved,  when  your  iniquities  were  up- 
on  him  ?  Surely  not  ;  why  then  negleft  the  inflitut- 
cd  means  of  recalling  thefe  things  to  your  minds  ? 

6.  Another  defign  of  the  Lord's  fupper  is  to 
remind  us  of  the  bleJled  fruits,  and  eifeds  of  Chrid's 
death. 

Hereby  the  law,  as  to  believers,  was  difarmed 
of  its  condemning  power- — Chrifl  having  palled  to  the 
end  of  it.  Hereby  the  prince  of  darknefs  was  van- 
quiflied  ;  for  by  the  crofs  ■'Chrift  fpoiled  principalities 
and  powers,  making  a  fiiew  of  them  openly,  triumph- 
ing over  them  in  it.  Hereby  the  hand  writing  of  or- 
dinances, which  was  againfl  us,  was  blotted  out,  being 
taken  away,  and  nailed  to  his  crofs.  As  a  blelfed  fruit 
of  Chrifl's  death  the  Holy  Ghofl  is  fent  into  the  world^, 
by  whole  powerful  operations  the  believer  is  born  a- 
gain,  and  receives  earnefls  of  a  glorious   immortality^ 

These  are  only  a  fpecimen  of  the  benefits  of  the 
atonement.  And  do  younegleft  thafinflitution  which 
is  defigned  to  imprefs  your  minds  with  a  jufl  fenfe  of 
fuch  bleffings  ?  If  fo,  does  it  not  follow  that  you  oughf 
in  JiiJiicCy  to  be  deprived  of  the  enjoyment  of  ev^y 

bleffmg 


2Sc  Ferjuafives  to  an  Attendance    Shr.  XVII. 

blefTing  flowing  from  the  crofs  of  Chrifl:  ?  I  leave  you 
to  anfwer  the  queftion  to  your  own  minds. 

7.  The  facramefit  of  the  fupper  is  defigned  for  a 
Handing  confirmation  of  the  covenant  which  God,  by 
his  Son,  has  altered  into  with  man.  And  our  altend- 
ance  upon  it,  is  a  praftical  confeilion  of  our  grateful 
acceptance  of  the  conditions  of  pardon  offered  in  that 
covenant  ;  of  which  the  biood  of  Chrifl  was  the  feal. 
The  Teflament  was  not  of  force  whilft  the  teftator  hv- 
ed,  but  by  his  death  received  its  eflicacy.  That  facra- 
ment,  therefore,  which  is  appointed  as  a  memorial  of 
the  fealingof  the  covenant,  is  of  the  firfl  importance  r 
And  our  attendance  then  on  it  is'  the  ftrongelf  external 
evidence  we  can  give,  of  our  grateful  acceptance  of  the 
pardon  it  offers.  It  follows,  that  fuch  as  refufe  this 
fealing  ordinance  give  the  flrongefl  evidence,  that  they 
xefufe  to  accept  of  pardon  on  the  conditions  of  the 
covenant. 

I  Will  not  further  enlarge  en  the  nature  and 
defigns  of  the  inftitution  ;  but  will  turn  your  attention 
to  other  confiderations,  tending  to  imprefs  your  minds 
with  a  fenfe  of  the  importance  of  an  immediate  atten- 
tion to  this  chriflian  facrament. 

You  are  not  infcnfible  that  the  Lord  Jefus,  by  a 
pofitive  command,  has  enjoined  your  attendance  on  this 
inflitution  ;  and  that,  as  an  indifpenfable  requifite  in 
the  chriflian  charafter.  And  it  is  impoffible,  you  can 
be  fo  ignorant,  as  to  fuppofe,  that  you  can  recommend 
yourfelves  to  him  by  difobedience.  What  pofTibJc  rea- 
fon  can  you  have  to  hope,  that  the  Great  Head  of  the 
church  will  receive  you  into  favour,  and  make  you  the 
fubjefts  of  his  grace,  when  you  are  the  praftical  def- 
pifers  of  his  authority,  and  of  the  riches  of  his  ta- 
ble ? 

Possibly,  you  may  have,  in  fome  refpe£ls,  raii"- 
underflood  the  command,  by  confidering  it  as  binding 
on  ,nonc  but  thofe  who  have  very  fati§fa<5lory  evidence 

of 


$EK.  XVII.       GHihe  Lord's  Supper.  28 1 

of  their  regeneration,  and  union  to  Chrifl  ;  and  there- 
fore, have  not  felt  the  criminality  of  difobediencc. 

If  you  confider  the  command  in  this  light,  yon 
labour  under  an  error.  All  the  commands  of  Chrilfc 
are  binding.  And  a  perfonal  difqualification  to  keep 
them,  is  an  aggravation  of  the  fm  of  difobediencc  :-— 
For,  if  a  perfonal  difqualification  is  a  fufficient  juflifica- 
tion  of  difobediencc  it  follov/s,  that  it  is  in  the  power 
of  men  to  render  void  all  the  commands  of  God.  Let 
thera  love  and  praftife  fin,  till  the  habits  of  iniquity  arc? 
become  rooted,  and  they  are  difqualifled  from  keeping 
the  commands. 

But  you,  who  endeavour  to  juflify  your  difobe- 
dience  to  the  command  of  the  redeemer  refpe^ling  the 
eucharift,  would  be  furprifed,  to  hear  a  man  plead  his 
voluntary  incapacity,  to  keep  the  divine  law,  as  a  mat- 
ter of  felf-j unification.  Yet>  where  is  the  difference 
between  his  condujfl  and  your  own  ?  Here  is  a  com- 
mand which  you  acknowledge  to  be  binding  on  believ- 
ers ;  but  you  have  not  certain  evidence  that  you  are 
believers  ;  therefore  not  binding  on  you  :  The  confe- 
quence  unavoidably  follows,  that  you  juflify  fin,  by 
fin  ;  for  you  will  not  pretend  but  that  you  are  bound 
to  believe.  Does  not  this  appear  like  trifling  with  the 
authority  of  God  ?  And  is  it  not  virtually  fubjefting  the 
laws  of  the  Redeemer  to  your  own  v>?ill. 

You  confider  the  Lord's  fuppcr  as  a  folemn  fac- 
rament,  defigned  for  the  benefit  of  fuch  as  hope  ia  the 
righteoufnefs  of  Chrift,  In  this  you  are  right.  Your 
error  lies  in  the  confcquenKZc  you  draw  from  this  impor- 
tant truth,  which  is,  that  you  are  not  fufficiently  holy, 
and  are  not  poflelTed  of  that  fatisfa<5lory  evidence  of 
your  title  to  the  benefits  of  Chrift's  purchafe,  which 
gives  you  a  right  to  the  ordinance.  At  the  lame  time 
when  a/ked  on  what  foundation  you  hope  for  eternal 
life,  you  fay,  on  the  atonement  of  Chrifl.  But,  how 
can  you  hope  lx)r  life  and  happinefs  on  this  foundation, 
and  yet  be  difqualified  to  keep  that  command  which  h 
,'M  M  j^efigned 


282  F erf uafi'vcs  U  a^  Attendance    Ser.  XVIL 

defigned  to  preferve  on  the  mind  a  lively  fenfe  of  the 
fufferings  of  the  Saviour.  If  you  have  hope  in  Chrift, 
according  to  your  own  conflruflion  of  the  command, 
you  have  a  right  to  the  facrament,  and  all  its  important 
bleilings. 

The  evidence,  fay  you,  that  your  hope  is  well 
founded,  is  weak — too  weak  to  juflify  your  attendance 
on  a  facrament  of  fuch  folemnity  and  importance.  I 
enquire — Has  your  Saviour  made  a  weak  hope,  the 
want  of  aiTurance,  or  of  certain  evidence  of  fanftifica- 
tion  a  bar  againfc  communicating  his  dying  love  in  the 
cucharift  ?  There  is  no  fuch  thing  in  the  New  Tefta- 
ment.  If  there  were,  who  could  obey  ?  But  is  difo- 
bedience  a  proper  courfe  to  be  taken,  in  order  to 
ftrengthen  the  evidences  of  grace  ?  If  you  reafoned 
wifely  you  vv^ould  conclude,  that  this  is  the  caufe  of  your 
doubts,  and  fears,  and  that  while  the  means  of  ftrength- 
ening  are  neglefted  you  will  always  remain  feeble. 

You  feem  to  fear  obedience  to  this  command  bc- 
caufe  of  the  folemnity  of  the  facrament.  You  confid- 
er  it  more  folemn  and  awful,  than  any  other  inftitution 
of  divine  appointment.  Whether  you  are  right  in 
drawing  this  comparifon,  and  in  affixing  different  de- 
grees of  folemnity  to  the  ordinances  of  God,  I  will 
Hot  decide.  Every  religious  duty  ought  to  be  perform- 
ed with  reverence  and  Godly  fear.  Is  there  any  thing- 
more  folemn  in  calling  the  mind  back  to  a  contempla- 
tion of  the  fufferings  of  the  Saviour,  by  external  fym- 
bols,  than  there  is'  in  addreffmg  the  infinite  Jehovah  by 
prayer  ?  But  you  will  not,  furely,  juflify  the  neglect  of 
this  duty  on  the  principle  of  its  being  folemn.  You  go 
to  the  throne  of  grace,  and  fpeak  to  God,  though  fen- 
lible  you  cannot  order  your  fpeech  a4-ight.  You  do  not 
negleft  the  duty  becaufe  of  its  awfulnefs.  Neither 
ought  you  on  this  account  to  negled  the  facrament. 
If  you  confider  it,  a  folemn  ordinance  you  ought  to  at- 
tend to  it  for  that  very  reafon  ;  You  need  folemnizing. 

And 


Ser.  XVII.       on  the  Lord's  Supper.  283 

And  this  will  tend  to  flrengthen  your  hope,  and  re- 
move the  gloomy  apprehenfions  you  entertain  of  your- 
felves. 

Further,  as  a  motive  to  influence  you  to  attend 
on  this  commemorative  facraiice,  you  ought  to  contem- 
plate your  baptifmal  obligations.  Baptifm  is  an  exter- 
nal feal  of  the  covenant  of  grace  :  And  an  evidence 
that  you  are  folemnly  dedicated  to  the  fervice  of  God. 
"^  Know  ye  not  that  fo  many  of  us  as  were  baptized  in- 
to Jefus  Chrift,  were  baptized  into  his  death,  therefore 
we  are  buried  with  him  by  baptifm  into  death,  that  like 
a.s  Chriil  was  raifed  up  from  the  dead,  by  the  glory  of 
the  Father,  fo  w-e  alfo  fhouldwalk  in  newnefs  of  life." 
From  hence  it  appears  that  you  are  vilibly  in  Chrifl,  and 
are  members  of  his  houfehold  ;  lying  under  covenant 
obligations  to  walk  in  obedience  to  all  his  commands. 
You,  therefore,  v/ho,  having  received  baptifm  into 
Chrift,  feperate  yourfelves  from  the  communion,  are 
covenant  breakers.  You  turn  from  the  holy  command- 
ment, in  violation  of  that  covenant  which  is  fealed  by 
baptifm.  You  are  vifibly  of  the  houfehold  of  God, 
but  refufe  to  partake  in  the  provilions  of  the  houfe  ;  or 
to  fubmit  to  the  authority  of  the  mafter.  Inftead  of 
poflefling  that  temper,  in  the  cxercife  of  which,  you 
would  receive  with  thankfulnefs  and  joy  the  crumbs  of 
his  table,  you  have  not  a  difpofition  to  obey  the  com- 
mand, to  partake  of  the  full  provilions  of  your  mafter'a 
houfe.  This,  you  mud  be  fenfible  is  walking  in  the 
cQurfe  of  the  world  ;  and  not  in  that  newnefs  of  life 
which  your  Saviour  requires. 

Consider  alio,  the  bene€ts  to  be  derived  from 
this  holy  ordinance,  a3  a  motive  to  iniiiience  you,  to  an 
immediate  attention  to  your  duty.  JTou  cannot  fup- 
pofe  that  the  benevolent  redeemer,  whofe  objeft  was 
the  joy  and  falvation  of  men,  would  have  intlitutcd 
this  folemn  facrament,  without  intending  it  as  a  medi- 
um through  which  to  communicate  fpecial  bleflings. 
Accordingly  he  has  proiiaHed  his  gracicais  prefence  with 

the 


Si  §4  Perfuqfives  to  mi  Attendance    Ser.   XVII. 

the  miniftration  of  it.  This  has  a  dire£l  tendency  to 
baniHi  fear,  and  to  promote  joy  and  gladncfs  of  heart, 
to  increafe  the  graces  of  faith,  hope,  meeknefs  and 
love — to  excite  in  your  fouls  a  defire  to  fulfil  all  right- 
eoufnefs— to  wean  you  from  the  vanities  of  the  prefent 
world— to  lead  you  to  contemplate  with  unfliaken  con- 
fidence, the  pOvver  and  majefty,  of  the  glorious  redeem- 
er— and  to  familiarize  the  thoughts  of  immortality — to 
enable  you  to  look  forward  to  the  appearing  of  the 
great  God,  and  your  Saviour  with  a  compofed  mind  and 
a  glorious  hope.  What  then  does  yonr  negleft  imply  ? 
Have  you  no  wiili  that  your  fiiith  fliould  be  ftrengthened, 
your  hope,  love,  and  joy  increafed  ;  nor,  indeed,  that 
any  of  the  graces  of  the  fpirit  ihould  be  revived  in  your 
heiirt,  or  appear  in  your  life  ? 

TiiE  dangers  alfo,  to  which  you  expofe  yourfelves 
by  difobedience  to  this  command,  you  ought  ferioufly 
to  contemplate.  Does  not  your  violation  of  the  au- 
thority of  Chrilf,  in  this  important  inllance,  amount 
to  a  revolt  from  his  fovereignty  ;  and  to  a  voluntary  en- 
liflment  of  yourfelves  under  the  banners  of  the  prince 
of  difobedience  ?  True,  you  have  not  had  this  appre- 
henfion  of  the  nature  ©f  your  conduct  :  And  may  be 
furprifed  to  hear  it  fuggefled.  But,  contemplate  the 
words  of  the  Saviour. — "  Whofoever  lliall  confefs  me 
before  men  him  will  I  confefs  alfo  before  my  Father  who 
is  in  heaven.  But  whofoever  iliall  deny  me  before 
Mtien,  him  will  I  deny  before  my  Father  wjio  is  in  hea- 
ven." What  does  Chrift  defign  by  this  fonfeffion  ? 
is  it  not  the  giving  of  public  teftimony  that  you  are  his 
difciples,  and  that  you  look  to  the  crofs  for  falvation  ? 
But  you  make  no  public  confeJQlon.  And  do  you  find 
in  any  of  Chrift's  difcourfes,  that  he  confidered  fuch  as 
his  difciples  who,  from  any  caufe,  did  not  make  a  pub- 
lic confelTion  of  their  belief  ?  This  declaration  of  our 
Saviour  is  folcmn,  and  requires  the  clofe  meditation  of 
iieglectors. 

Tow 


Ser.  XVII.      6ntbe  Lord's  Supper >  <i^s 

You  pretend  that  you  are  chriflians  :  What  evi- 
dence do  you  give  that  you  are  fo,  when  a  pofitivc 
command  of  Chrift  is  by  you,  openly  difregarded,  a  fo- 
lemn  inftitution  negleifted— a  fpccial  mean  of  prepara- 
tion for  heaven  flighted,  and  the  prefence  of  the  glori- 
ous redeemer  avoided  ?  What  greater  evidence  of  an 
unchriflian  temper  tlian  this,  can  be  given  ?  How  can 
you  pretend  that  your  hope  is  founded  on  the  crofs  of 
Chrift  ?  Alk  a  Jew,  or  Mahometan,  whether  you  give 
evidence  that  you  are  Chriftians :  He  will  anfwer  that, 
**  you  have  no  part,  or  lot  in  him,  on  whom  you  pre- 
tend to  believe/*  The  argument  niay,  indeed,  be 
brought  into  a  very  narrow  compafs.  "  He  that  is  not 
with  me,  is  againft  me" — faid  the  Redeemer  :  Are  you 
with,  or  againft  him  ?  There  is  no  middle  ftand  :  Can 
you  be  with  him  and  yet  live  in  the  open  violation  of 
his  authority  ?  If  you  can — ^what  is  it  to  be  againft 
him  ?  This  queftion,  I  leave  for  you  to  anfwer  to  your 
own  minds. 

Were  Chrift  prefent,  we  may  well  fuppofe  he 
would  addrefs  you  in  the  following  language.  "  In 
love  and  compaffion  for  you  I  have  died  a  cruel  death. 
I  command  you  to  remember  me,  in  the  exercife  of  a 
benevolent  temper.  Senfible,  from  my  perfect  know- 
ledge  of  the  human  heart,  and  the  temptations  of  the 
world,  that  you  are  expofed  to  loofe  a  lively  fcafe  of  my 
death  and  paflion,  I  have  in  mercy  appointed  an  impor- 
tant facrament  calculated  to  diftinguifli  you  from  the  un-' 
believing  world,  aad  have  adapled  it  to  your  particular 
ufe  and  advantage.  This  facrament  you  neglecl,  tho' 
as  a  friend^  I  have  folicited  your  attendance,  and  as 
your  Sovereign  have  commanded  it.  As  your  friend^ 
and  Saviour  I  ftill  continue  my  folicitations.  I  urge  you 
by  the  love  and  compaiTBDn  of  my  nature— by  the  fuf- 
ferings  I  endured,  and  by  the  bleilings  you  may  receive 
from  a  compliance  with  my  will,  to  defer  no  longer. 
If  you  have  any  love  for  me,  who  have  loved  you  un- 
to death.    If  you  have  any  reverence  for  mj  memor)^ — 

any 


286  Perfuajives  to  nn  Attendance     Ser.  XVIL 

any  gratitude  for  the  important  fervices  I  have  render- 
ed you,  or  any  fear  of  punifhment  hereafter,  for  difo- 
bedience  to  my  laws,  immediately  come  forward  and 
take  the  vows  of  the  akar,  •  I  entreat  you,  not  to  fuf- 
fer  an  ill-grounded  fear  to  operate  as  a  felf  juftifying 
argument  for  difobedience.  Fear  of  obeying  my  com- 
mand, left  you  OiFcnd,  yc^  know  to  be  unjuft.  I  de- 
light in  your  obedience,  not  in  that  flavilli  fear  which 
leads  you  to  a  violation  of  my  authority. 

"  You  know  that  all  things  are  ready — the  fead 
is  prepared — Come,  then,  oh  friends  !  Eat  and  drink, 
yea  drink  abundantly,  that  your  fouls  may  be  fatisfied 
vith  the  riches  of  my  houfcv'*     Amen. 


SERMON 


,»*  .J 


f%^^^^^%|4^|^^ 


SERMON  XVIII. 


INFANTS     OF    BEIIEVFRS    MEMBERS    OF    THE    CHURCH 
OF    CHRIST. 


Genesis  xvii.  7.  Aiidl  luill  eftahlifi)  my  cove^ 
nanf  between  me  arid  thee,  and  thy  feed  after  thee  in  their 
generations,  for  an  ever  lofting  Covenant^  to  be  a  God  un-^ 
to  the£,  and  to  thy  feed  after  tfce. 


GOD  made   a  Covenant   with  Abrabam,  fayiiig-j 
"  Unto  thy  feed  have  I  given  this  land."     (Gen, 
XV.    18.) 

This  promife  refpe£led  Abraham  in  his  natural 
pofterity,  and  thefe  in  the  line  of  Ifaac  ji  and  was 
God's  covenant  with  him,  and  with  them.  The  pro- 
mife, (Gen.  xxii.  18.)  "  In  thy  feed  fliall  all  the  na^ 
tions  of  the  earth  be  blefTed,'*  was  God's  covenaat 
with  Abraham,  and  all  nations  of  the  earth,  Jews  and 
Gentiles.  Therefore  the  Jews  are  laid,-  to  be  "  chil- 
dren of  the  covenant,  which  God.  made  with  their 
fathers  ;  faying  unto  Abraham,  in  thy  feed  Ihall  all 
kindreds  of  the  earth  be  blefled.'*  (A^ts  iii.  25.) 
And  the  Gentiles  are  faid,  to  be  "  fellow  heirs  of  the 
fame  body,  aiijd  partakers  of  his  promife  in  Chrifl,  by 
the  gofpel."  (Ephe.  iii.  6.)  The  word  of  God  by 
Mofes,  wa^  liis  covew-ant  with  him,  and  the  children  of 

Ifrael 


288  hfanis  of  Belk'vers  Members    Ser.  XVIIL 

Ifrael.  **  Write  thou  thefe  words  ;  for  after  the  tctior 
of  thefe  words,  I  have  made  a  covenant  with  thee,  and 
with  Ifrael.  (Exod.  xxxiv.  27.)  Of  the  fliew  bread 
it  is  faid,  (Lev.  xxiv.  &.)  He  fhall  fet  it  in  order  be- 
fore the  Lord  continually,  being  taken  from  the  chil- 
dren of  Ifrael  by  an  everlafting  covenant  ;**  that  is,  by 
a  perpetual Jiatute.  (See  ver.  28.)  God*s  promife,  to 
continue  the  pricfthood  in  the  line  of  Phinehas,  was 
his  covenant  with  him.  "  Behold  I  give  unto  him  my 
covenant  of  peace  ;  he  fliall  have  it,  and  his  feed  after 
him,  even  the  covenant  of  an  everlafting  pricfthood.' 
(Numb.  XXV.  12,  13.)  The  ten  commandments  were 
God's  covenant,  fee  (Jilxod.  xxxiv.  28.  and  i  Kings 
viii.  9,  21.)  Tbreatnings,  and  curfes,  as  well  as 
promifes  of  the  word  of  God,  are  his  covenant,  "  All 
the  curfes  of  the  covenant  that  are  written  in  this  book 
of  the  law."  (Deut.  xxix.  21.)  Thefe  then  were 
conftituent  parts  of  the  covenant.  The  whole  word 
of  God,  is  his  covenant  with  fuch  as  have  his  word. 
Hence  the  l^,w  by  Mofes,  and  the  gofpel  by  Chrift,  are 
God's  covenant.  "'  If  that  firft  covenant  had  been 
faultlefs,  then  (liould  no  place  have  been  fought  for 
the  fecond."  This,  and  other  paffages  of  fcripture  a- 
bove,  fcrve  to  fliew,  that  the  M'ord  of  God  to  men,  is 
his  covenant  with  the«n,  in  the  fenfe  of  the  fcriptures  ; 
in  which  fenfe  we  are  to  fpeak  of  God's  covenant  with 
us ;  at  le'aft  in  divinity.  For  the  things  contained  in' 
God's  covenant  with  Abraham,  we  muft:  confult  the 
book  of  Genefis,  the  revelation,  and  promifes  made  to 
him  by  God,  and  the  injunctions  given  him. 

In  God's   covenant   with   Abraliam,  Gen.  xvii, 
the  words  of  my  text  are  important,  and  claim  our  par- 
ticular attention.     Such  things   therein,   as  appear  to . 
me  moft  materia'l,  will  be  noticed  under  feveral  particu- 
lar heads  of  difcourfc. 

I.  In  the  text  God's  covenant  is  the  fame,  with 
his  feed  after  him  in  their  generation^,  a$  with  Abra- 
ham himfelf.    *'  My  covenant  between  me  and  thee, 

and 


Ser.  XVlII.     of  the  Church  of  Chiji.  aSg 

knd  thy  feed  after  thee  in  their  generations.^^  Then  fol- 
low the  words  of  the  covenant.  To  be  a  God  unto  thee, 
and  to  thy  feed  after  thee  :  This  may  be  confidered  as 
a  promife  to  Abraham,  to  be  a  God  to  him  ;  and  as  the 
fame  promife  to  his  feed  after  him  in  their  generations^ 
to  be  a  God  to  them,  or  the  whole  may  be  confidered  as 
a  promife  to  Abraham  ;  to  be  a  God  to  him,  and  to  his 
feed  after  him.  And  (thus  confidered)  the  fame  prom- 
ife is  implied  to  his  feed  ;  to  be  a  God  to  them,  and  to 
their  feed  after  them  :  Otherwife  God's  covenant  v*'ith 
Abraham  in  the  text,  is  not  his  covenant  luith  his  feed 
,  after  him  in  their  generations  ;  contrary  to  the  text  it- 
felf,  my  covenant  betivccn  me  atid  thee,  and  thy  feed  after 
thee  in  their  generations.  In  either  view  of  the  prom.- 
ife — fiich  as  it  was  to  Abraham,  fich  it  was  to  his  feed 
after  him  -,  and  therefore  to  the  believing  Gentiles  ;  his 
feed  in  the  fenfe  of  the  promife.  I  am  not  difpofed  to 
contend  for  either  of  the  above  conftruftions  of  the 
words,  in  oppofition  to  the  other.  Suffice  it,  that 
God's  covenant  with  Abraham,  is  his  covenant  ivith 
his  feed  after  him  in  their  generations. 

II.  The  opinion,  that  the  promife  in  the  text, 
implied  the  promife  of  eternal  life,  is,  at  leaft,  mpba- 
ble.  It  is  much  favoured  by  our  Saviour  adcracing 
thefe  words,  /  am  the  God  of  Abraham^  of  Jfaac,  a?jd 
ef  Jacob,  in  evidence  of  the  refurreftion,  and  a  future 
life.  The  covenant  of  grace  is  alfo  fummarily  exprefl- 
cd,  by  being  their  God.  "  I  will  fet  up  one  fhepherd 
over  them,  my  fervant- David,  he  fliall  feed  them,  and 
I  the  Lord  will  be  their  God."  And  the  token  of  the 
covenant  with  Abraham,  being  ^  y?^/ alfo  cf  the  right- 
eotfnefs  of  faith,  is  a  further  evidence,  that  it  was  the 
covenant  of  grace,  fummarily  exprefTed,  and  implied  a 
promife  of  eternal  life  :  For  righteoufnefs  is  by  faith, 
according  to  the  covenant  of  grace  ;  and  was  by  faith 
according  to  God's  covenant  with  Abraham  in  the  text. 
If  righteoufnefs  had  not  been  by  faith,  according  to 
this  covenant  with  Abraham,  the  token  ©f  it  would 

N  N  rot 


»9®  Ihfanls  of  Believsrs  Members    Ser.  XVIIL 

sot  have  been  a  fecil^  (or  token)  of  the  righteoufnefs 
of  faith.  And  whatever  the  promife  in  the  text  impli- 
ed with  refpeft  to  Abraham,  'it  implied  with  refpeft  to 
his  feed  after  hira.  If  it  was  a  promife  of  eternal  life 
to  him,  it  was  fo  to  fuch  as  are  his  feed,  in  the  fenfe 
of  the  promife,  and  to  one  on  the  fame  condition,  as 
to  the  other,  for  the  covenant  (wliatever  it  was,  and 
•whatever  it  implied)  was  the  fame  with  his  feed  after 
him,  as  with  x4,brahara  himfelf. 

III.  Thy  feed  after  thee,  as  far  as  to  be  under- 
ftood  of  the  natural  pofterity  of  Abraham,  refpe£ted 
fuch  in  the  line  of  Ifaac.  "  Thou  inalt  call  his  name  I- 
faac,  and  I  will  eflablifli  my  covenant  with  him,  and 
with  his  feed  after  him."  In  Ifaac  fjall  thy  feed  be  calU 
ed.  Efau  was  excluded  from  the  covenant,  for  his  im- 
pious flight  of  its  bleilmgs. 

IV.  Not  only  the  poderity  of  Abraham  in  the  a- 
bove  line,  but  the  believing  Gentiles  alfo,  are  the  feed 
of  Abraham,  in  the  fenfe  of  the  text.  "  If  they 
which  are  of  the  law  be  heirs,  faith  is  made  void,  and 
the  promife  of  none  effeifl ;  therefore  it  is  of  faith,  that 
it  might  be  by  grace  ;  to  the  end  the  promife  might  be 
fure  to  ail  the  feed  :  Not  to  that  only  which  is  of  the 
!aw,]Pbt  to  that  alfo,  Vi'hich  is  of  the  faith  of  Abra- 
ham ;  who  is  the  father  of  us  ail,  as  it  is  written,  I 
have  made  thee  a  father  of  many  nations."  In  the  con- 
text, God  faid  to  Abraham,  "  My  covenant  is  with 
thee,  and  thou  fr/all  be  a  father  of  many  nations  ;  a 
father  of  many  nations  have  I  made  thee  ;"  and  in  the 
text,  "  I  will  eflablifli  my  covenant  between  me  and 
thee,  and  thy  feed  after  thee,  for  an  everlafting  cove- 
nant.'* The  connexion  of  the  text  with  what  pre- 
ceded, (if  the  Apoille  had  faid  nothing)  would  feem  to 
teach  us,  that  more  are  intended  by  thy  feed,  than  the 
pofterity  of  Abraham  in  the  line  of  Ifaac.  But,  after 
the  Apodles  comment,  it  is  beyond  doubt,  that  it  ref- 
pefts  believers  of  all  nations  ;  of  whom,  the  Apoillc 
faith,  Abraham  is  the  father,  before  God*     Iii  the  view 

of 


Ser.  XVIII.     of  the  Church  of  Cbr'i/t.     ■  291 

of  God,  and  in  the  fenfe  of  his  covenant  in  the  text, 
Abraham  is  the  father  of  believers,  (Jews  or  Gentiles) 
and  all  fuch  are  the  feed  of  Abraham.  And  this  (ac- 
cording to  the  Apoflle)  was  early  prefigured,  in  Ifaac 
;(a  child  of  promife)  being  the  heir  of  the  promife. 
"  They  are  not  all  Ifrael  that  are  of  Ifrael  :  Neither 
becaufe  they  are  the  feed  of  Abraliara,  are  they  all 
children  :  But  in  Ifaac  ihall  thy  feed  be  calleJ.  That 
is,  they  which  are  the  children  of  the  flefh,  thefe  are 
not  the  children  of  God  j  but  the  children  of  the  pro- 
mife are  counted  for  the  (tzd..  We  brethren,  as  Ifaac 
was,  are  the  children  of  promife.*'  The  believing 
Gentiles  are  the  children  of  Abraham,  according  to  the 
promife,  or  in  the  fenfe  of  it  ;  and  are  heirs  of  the 
promife,  as  Ifaac,  (the  child  of  promife)  \;as.  The  a- 
bove,  and  other  paffages  of  the  Nev/  Tefiament,  teach 
us,  that  fnch  as  are  not  his  natural  poflerity,  are  the 
feed  of  Abraham,  in  the  fenfe  of  God's  covenant  with 
him.  The  children  cf  promife  are  counted  for  the  feed. 
Alluding  to  the  promife  in  my  text,  the  Apoflle  faith, 
"  Is  he  the  God  of  the  Jews  only  ?  Is  he  not  alfo  of 
the  Gentiles  ?  Yes  of  the  Gentiles  alfo."  They  (faith 
he)  which  are  of  faith,  the  fame  are  the  children  of 
Abraham."  John  teacheth  the  fame,  faying,  ^ Think 
not  to  fay,  we  have  Abraham  to  our  father  ; "  r  I  fay 
unto  you,  that  God  is  able,  of  thefe  flones  to  raife  up 
children  unto  Abraham.  He  did  not  intend  an  irapoffi- 
bility  in  the  nature  of  things  ;  that  God  could  chano-e 
ftones  into  men,  who,  being  fo  formed,  fhouldbe  the 
natural  pofterity  of  Abraham  :  But  that  God  was  a- 
ble,  of  flones,  to  form  men,  who  fliould  receive  the 
gofpel,  and  be  children  of  Abraham,  in  the  fenfe  of 
God's  promife :  In  the  fenfe  of  which  fuch  as  believe 
the  gofpel,  are  the  feed  or  children,  of  Abraham, 
with  whom  God's  covenant  was  made  in  their  genera- 
tions. "  My  covenant  between  me,  and  thee,  and 
thy  feed  after  thee  in  their  generations.*' 

V.  How 


2^2  Infants  of  Believers  Members    Ser.  XVIII. 

V.  How  was  God's  covenant   with  Abraham  ? 

And  how  is  it  with  his  feed  after  him  in  their  genera- 
tions ?  By  the  v/ord  of  God  to  Abraham,  (by  him  be- 
lieved to  be  the  word  of  God)  God's  covenant  was 
with  him  ;  and  by  his  word  to  them,  (believed  by  them 
to  be  the  word  of  God)  his  covenant  is  with  his  feed 
after  him  in  their  generations.  Having  the  word  of 
God,  his  covenant  v/as  v/ith  Abraham  \  and  is  in  the 
fame  manner,  with  his  feed  after  him.  For  the  word 
of  God  h  his  covenant  ;  and  fuch  as  have  his  word, 
with  them' is  his  covenant  made  ;  and  this  without  any 
promife,  or  engagements  made  by  them,  on  their  part. 
Two  parties  mntually  bound  to  each  other,  is  all  that 
is  effential  to  a  covenant  between  them.  This  cannot 
be,  but  by  mutual  confent  and  engagements,  when  the 
parties  are  on  equal  ground  ;  neither  having  power  o- 
ver  the  other,  to  bind  him,  but  by  his  own  confent, 
and  acl.  It  is  otherv/ife  with  refpeft  to  God  and  man  ; 
mutual  obligation  exifls,  between  God  and  man,  by  the 
v;crd  and  will  of  God  only.  Thereby  man  is  bound 
to  whatever  God  requires  of  him,  and  is  entitled  to 
whatever  God  promifes  him,  on  the  condition  of  the 
promife  ;  and,  in  cafe  of  failure,  is  fubjefled  to  the 
penalty,  by  the  will,  authority,  and  power  of  God  on- 
ly ;  aiii  God,  by  his  v/ord,  binds  himfelf  to  the  per- 
formance of  it.  All  that  conftitutes  mutual  or  cove- 
nant obligation,  and  relation,  ;V,  with  refpeft  to  God 
and  man,  by  the  v^ord  and  will  of  God  only.  So  by 
the  word  of  God  to  Abraham,  his  covenant  was  with 
him,  and  Abraham  in  covenant  with  God  ;  and  fuch 
as  have  the  word  of  God,  iiith  theni  is  his  covenant, 
and  they  are  in  covenant  with  God.  The  fcriptures 
fpeak  of  his  word,  as  God's  covenant  with  men,  and 
we  are  fo  to  confide r  it.  To  imagine  that  there  cannot 
be  a  covenant  of  God  with  men,  without  confent,  and 
promife,  on  the  part  of  man,  is  in  direfl  contradiftion 
to  the  fcriptures.  Revelation  Vv'as  made  to  Abraham, 
and  continued  to  his  poflerity,  in  the  line  of  Ifiac  and 

Jactb. 


Ser.  XVIII.     of  the  Church  of  thrift.  25$ 

Jacob.  Thefe  had  his  word,  and  were,  thereby,  in 
covenant  with  God.  God  often  fpeaks  of  his  covenant 
with  them,  and  of  their  breach  of  it.  To  them,  faith 
the  Apoflle,  pertained  the  covenant,  and  the  promifcs. 
It  was  not  fo  with  the  reft  of  the  natural  pofterity  of 
Abraham.  The  word  of  God,  or  revelation,  was  not 
continued  to  them  in  their  generations  ;  and  his  cove- 
nant was  not  with  them.  To  them  the  oracles  of  God 
were  not  committed,  as  to  the  Ifraelites.  Thefe,  hav- 
ing his  word,  were  God's  covenant  people,  while  the 
reft  of  the  natural  pofterity  of  Abraham,  were  not. 
In  the  fame  manner  as  the  Ifraelites  were,  the  believ- 
ing Gentiles  are^  in  covenant  with  God  ;  having  the 
word  and  promifes  of  God,  under  the  prefent  difpen- 
fation,  as  the  Ifraelites  had,  under  the  former  :  The 
promife  is  unto  you,  faith  the  Apoftle  to  the  Jews,  and 
to  your  children,  and  to  all  that  are  far  off,  even  as  7nany 
as  the  Lord  our  Godfhall  call.  The  Gentiles  are  here 
refpefted,  as  far  off,  and  the  promife,  as  being  to 
them,  when  they  fhould  receive  the  gofpel,  fent  to 
them,  and  be,  (as  many  as  fliould  receive  it)  called  by 
it  the  promife,  refpefted  by  the  Apoftle,  is,  probably, 
the  promife  made  to  Abraham  in  the  text  :  The  ivord 
•which  he  commanded  to  a  thoufand  generatioiis  ;  the  cofue- 
nant  which  he  made  ivith* Abraham. 

The  believing  Gentiles  are  refpe<5led  as  Abra- 
ham's feed,  when  called  the  children  of  Ifrael.  "  Call 
his  name  Loammi  ;  for  ye  are  not  my  people,  and  I 
will  not  be  your  God.  Yet  the  number  of  the  children 
»f  Ifrael  fhall  be  as  the  fand  of  the  fea  :  And  it  fliall 
come  to  pafs,  that  in  the  place  where  it  was  faid  unto 
them,  ye  are  not  my  people,  there  it  fliall  be  faid  unto 
them,  ye  are  the  fons  of  the  living  God.  When  the 
Jews  were  broken  oft'  from  the  ftock  of  Abraham  by 
unbelief,  the  believing  Gentiles  were  grafted  in,  and 
became,  as  the  Jews  liad  been,  the  vifible  church  of 
God.  Therefore  to  Zion  (the  church)  it  is  faid,  "  the 
«Mldren  which  thou  ihalt  have,  after  thou  haft  loft  the 

othei:^, 


•294  h fonts  cf  Believer i  Members    Ser.  XVIIL 

other,  fliall  fay,  the  place  is  too  jflrait  for  me  ;  for 
more  are  thp  children  of  the  defolate,  than  of  the  mar- 
ried wife.  Thy  feed  fhall  inherit  the  Gentiles."  Of 
the  believing  Gentiles,  as  graffed  into  the  llock  of  A- 
braham,  and  fucceeding  the  Jews,  (broken  off  by  unbe- 
lief) as  the  vifible  church  or  people  of  God,  the  Apof- 
tle  treats  particularly  in  9th  of  Rom.  and  God's  re- 
ception of  the  Gentiles  to  be  his  people,  upon  their  re- 
ception of  the  gofpel,  and  forfaking  idolaters,  and  their 
idolatry,  is  thus  expreiTed.  "  Come  out  from  among 
them,  and  be  ye  feperate,  faith  the  Lord,  and  touch 
not  the  unclean  thing  ;  and  f  will  receive  you,  and  will 
be  a  father  unto  you,  and  ye  fhall  be  my  fons  and  my 
daughters,  faith  the  Lord  Almighty." 

VL  The  external  token  of  God's  covenant  with 
them,  belongs  to  the  infant  pojleriiy  of  fuch  as  are  the 
feed  of  Abraham,  in  the  fenfe  of  the  text.  With  ref- 
peft  to  his  natural  poflerity,  this  is  beyond  a  doubt  by 
the  context,  V.   lo,   11. 

Therefore  God's  covenant  was  with  their  infant 
pofleri!:y.  For  the  token  of  it  could  not,  with  any 
propriety,  belong  to  them,  if  the  covenant  was  not 
with  them,  and  there  had  been  no  covenant  between 
God  and  their  infant  poflierity.  And  if  the  infants  of 
fuch  of  the  natural  poflerity  of  Abraham,  as  were  his 
feed  in  the  fenfe  of  God's  covenant,  were  in  covenant, 
and  the  token  of  the  covenant  belonged  to  them ; 
why  not  to  the  infants  of  the  believing  Gentiles,  who 
are  as  truely  the  feed  of  Abraham,  in  the  fenfe  of 
God's  covenant  with  him  and  his  feed  after  him,  as  the 
Ifraelites  were  ? 

Infant  Ifraelites  received  the  token  of  God's 
covenant  by  divine  appointment.  This  teacheth  us,  in 
what  light  the  infant  poflerity  of  fuch  as  are  the  feed 
of  Abraham,  in  the  fenfe  of  God's  covenant  with  him, 
and  his  feed  after  him,  are  to  be  conlldered,  and  were 
confidered  by  God  himfelf ;  viz.  as  thofe  with  whom 
his  covenant  is  made,  and  to  whom  the  token  of  it  be- 
longs. 


Ser.  XVIII.     cf  the  Church  of  Chrijf.  195 

longs.  Such  infants  were  in  covenant  under  the  former 
difpeufation,  and,  by  divine  appointment,  had  their 
covenant  relation  recognized,  in  the  adminiflration  of 
the  token  of  the  covenant  to  them.  The  believing 
Gentiles,  as  hath  been  fliewn,  are  the  feed  of  Abra- 
ham in  the  fenfe  of  God's  covenant  with  him.  The  in- 
fants of  fuch,  certainly,  had  a  right  to  the  token  of 
the  covenant  under  the  former  difpenfation.  Hath 
Chrift  difannulled  their  covenant  relation  under  the 
Gofpel  difpenfation,  by  difowning  of  it  ?  Hath  he  not 
rather  avowed  it  ?  By  faying,  "  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not ;  for  of  fuch  is  the 
kingdom  of  Heaven  ;"  and  by  receiving  them  into  his 
arms,  laying  his  hands  upon,  and  bleffing  them.  Such 
was  the  mode  of  adopting  into  the  number  cf  the 
church  and  people  of  God.  Witnefs  Jacob's  adoption 
of  the  fons  of  Jofeph,  to  be  of  his  feed,  and  of  the 
covenant  people  of  God,  with  others  of  his  poderi- 
ty.  He  laid  his  hands  upon  and  bleffed  the  lad  f 
Chrifl  did  the  fame  to  the  little  children  brought  to 
him.  Of  the  lads  Jacob  faid,  "  Let  my  name  be  call- 
ed upon  them,  and  the  name  of  my  fathers,  Abraham 
and  Ifaac  :"  The  flime  as  faying,  Itt  them  be  of  the  vi- 
fible  church  and  covenant  people  of  Gcd.  What  our 
Saviour  faid  of  little  children  brought  to  him,  of  fuch 
is  the  kingdom  of  Hea-ven^  is  of  the  fame  import,  'ivith 
refped  to  fuch,  as  the  words  of  Jacob  v/ere,  with  ref 
peel  to  the  fons  of  fofcph^  v.'hen  adopted  by  him  to  be 
his,  and  the  feed  of  Abraham,  and  Ifaac.  And  there 
is  the  fame  reafon  v/herefore  the  token  of  God's  cove- 
nant with  us,  fhould  belong,  of  right,  to  us,  from  in- 
fancy, as  there  was  with  refpe^l  to  the  Ifraelites.  They 
were  the  feed  of  Abraham  in  the  fenfe  of  Gcd's  cove- 
nant with  hhn  and  his  feed  after  him  in  their  genera- 
tions ;  and  with  them,  by  his  V\'ord,  God's  covenant 
was  made.     The  fame   is  true  of  the  believing:    Gen- 

•1 

.  tiles.     And  as  God's  covenant  was  by  his  word  with  the 
Ifraelites  in   their  generations,  therefore  the  token   of 

it 


'Ig6  Infants  of  Believers  Me?nbers    Ser.  XVIIL 

it  belonged  to  them  from  their  infancy ;  and  God's  cov- 
enant is,  by  his  word,  with  us  in  our  generations,  and 
is  equally  a  reafon  wherefore  the  token  of  the  covenant 
fliould  belong  to  us  from  our  infancy.  And  baptifm  is, 
by  the  Apoftle,  called //>  circumcifton  ofChrifi,  import- 
ing it  to  be  the  token  of  the  covenant,  as  circumcifioQ 
had  been. 

With  refpe£l:  to  God's  reception  of  the  be- 
lieving Gentiles,  and  the  federal  holinefs  of  his  cove- 
nant people,  the  Apoftle  faith  "  That  the  offering  up 
of  tine  Gentiles  might  be  acceptable,  being  fanftified  by 
.the  Holy  Ghoft." 

Upon  the  Gentiles  that  received  the  Gofpel,  the 
Holy  Ghoft  was  flied  down,  in  his  extraordinary  gifts. 
In  this,  God  gave  his  teftimony  of  his  reception  of 
them  as  his  people.  As  faith  the  Apoftle,  "  God, 
which  knoweth  the  hearts,  bear  them  witnefs,  giving 
them  the  Holy  Ghoft,  even  as  he  did  unto  us.  Again, 
*'  After  that  ye  believed,  ye  were  fealed  with  the  Holy 
Spirit  of  promife.'^  (Received  this  divine  token,  or 
feal,  of  God's  reception  of  them). — And,  upon  fuch 
divine  teftimony,  the  Apoftles  knew  the  reception  of 
the  believing  Gentiles,  to  be  the  will  of  God.  And 
when  it  was  given,  in  the  firft  inftance,  Peter  did  not 
hefitate,  to  acknowledge  their  covenant  relation,  by 
their  baptifm.  "  Can  any  man  forbid  water,  that  thefe 
fhculd  not  be  baptized,  who  have  received  the  Holy 
Ghoft  as  well  as  we  ?  And  he  commanded  them  to  be 
baptized."  When  called  in  queftion  for  what  he  had 
done,  he  faid,  "  As  I  began  to  fpeak  the  Holy  Ghoft 
fell  upon  them.  For  as  much  then  as  God  gave  them 
the  like  gift  as  he  did  unto  us,  what  was  I,  that  I  could 
withftand  God  ?"  To  this  evidence  they  all  fubmitted. 
When  they  heard  thefe  things  they  held  their  peace.  The 
Apoftles  alfo,  baptized,  not  adults  only,  but  the  hoife- 
holds  of  fuch  ;  them  and  theirs,  as  appears  by  the  in- 
ftances  of  the  Jailer,  Lvdia,  and  Stepbanus. 

It 


Ser.  XVIII.     of  the  Church  of  Chr'tft.  297 

It  maybe  faid,  "  If  the  word  of  God  is  his  cov- 
enant with  us ;  and  if  his  covenant  is  with  fuch  as  have 
his  word  ;  and  if  fuch  with  whom  his  covenant  is,  have 
a  right  to  the  token  of  it ;  all  this  doth  not  reach  the 
cafe  of  infants,  that  fuch  fliould  be  confidered  as  having 
the  word  of  God,  and  in  covenant  ;  and  as  having  a 
ri^ht  to  the  token  of  God's  covenant  with  them.  For 
they  know  nothing  of,  nor  are  to  be  confidered  as  hav- 
ing, the  v/ord  of  God,  that  his  covenant  fliould  there- 
by be  with  them."  This  objeftion,  if  it  would  prove, 
that  infants  cannot  be  confidered  as  having  a  right  to 
the  token  of  it,  vvould  prove,  that  the  infant  Ifraelites^ 
could  not  be  in  covenant,  and  have  a  right  to  the  token 
of  it ;  contrary  to  known  fad.  It  therefore  would  prove 
too  much. 

Nor  is  it  faB^  that  Infants  are  not  to  be  confide 
ered,  as  having,  and  believing  the  word  of  God,  when 
their  parents  have  it,  and  educate  their  children  in  the 
belief  of  its  being  the  word  of  God  ;  and  inflru6l 
them  in  the  truths  of  it.  Children  are,  in  the  facred 
fcriptures,  regarded,  as  having,  with  their  parents,  and 
with  them  believing,  the  revelation,  iii  the  belief  and 
truths  of  which,  they  are  educated,  and  inflrudted  by 
them.  In  this  manner  our  Saviour  confiders  them, 
when  he  faith,  one  of  thefc  little  ones,  which  believe  in 
Tiie. 

The  word  of  God  is  to  us,  and  to  our  children 
in  our  generations.  Thus  God  himfelf  fpcaks  of  his 
covenant  in  my  text,  lliis  word,  the  promifes,  and 
precepts  of  it,  refpe^l-,  not  any  one  generation  only, 
but  t\iQ prefe7it^  and  fucceeding  generations  ;  "  My  cov- 
enant between  me  and  thee^  and  thy  feed  after  thee  in 
their  generations  ;"  and  as  the  word  of  God  refpc^ls 
the  prefent,  and  fucceeding  generations,  it  is  not  for  us 
to  fay,  that  his  word  is  not  to  our  children,  nor  his 
covenant  with  them  ;  and  that  it  cannot  ^(?,  becaufe  of 
their  infancy.  The  word  of  God  in  the  text,  was  his 
covenant  with  Abraham,  and  with  his  feed  in  their  gen- 
O  o  erations. 


298  Infants  of  Believers  Members    Ser.  XVIII. 

erations.  His  feed  the  believing  Gentiles  are  ;  and 
with  them  (as  the  feed  of  Abraham  in  the  fenfe  of  the 
covenant)  is  God*s  covenant,  in  their  generations,  as  it 
was  vvim  the  Ifraelites.  And  it  is,  in  ordinary  j^<:7, 
that  children,  educated  in. the  beHef  of  revelation  by 
their  parents,  and  by  them  inftrufled  in  the  truths  and 
precepts  of  it,  do  (when  become  capable  of  under- 
ftanding)  believe  and  acknowledge  the  revelation,  which 
they  were  educated  in  the  belief  of.  And  they  are, 
in  the  outward  admlniflration  (or  difpenfation)  of  the 
covenant,  regarded  as  believing  and  having  divine  revr 
elation,  with  their  parents  ;  and  as  being  together 
with  them,  in  covenant.  They  were  fo  coniidered  un- 
der the  former  difpenfation,  and  Chrift  fo  confiders 
them,  when  he  fpeaks  of  little  children  as  believing  in 
him* 

Deists  deny,  revelation  as  fabulous,  and  are  not 
to  be  confidered  as  having  divine  revelation  j  nor  can, 
properly,  be  fo  confidered.  As  the  Jews,  who  de- 
ny revelation  by  Chrill,  and  the  truth  of  the  gofpel, 
cannot,  properly,  be  confidered  as  having  the  gofpel, 
but  in  propriety  of  fpeech,  have  not  the  gofpel  ;  fo 
dcifls  or  iniidels,  are  not  fuch  as  have  the  word  of  God, 
in  the  fenfe  of  this  difcourfe  ;  nor  are  they,  (accord- 
ing to  this  difcourfe)  in  covenant,  as  thofe  who  have 
the  word  of  God.  Nor  are  their  children  to  be  confid- 
ered as  having  the  word  of  God,  and  therefore  as  in 
covenant  ;  but  as  denying  the  word  of  God  with  their 
parents,  by  whom  they  are  educated  in  the  denial  and 
rejciflion  of  it.  Neither  are  fuch  parents,  or  their 
•^  children,  to  be  regarded  as  thofe  that  have  the  word  of 
God,  and  are  in  covenant,  any  more  than  the  heathen, 
previous  to  their  belief  or  reception  of  the  gofpeh — 
Neither  can  fuch  parents  as  deny  the  gofpel,  and  divine 
revelation,  in  any  felfconfiftency,  either  receive  the  to- 
ken of  the  covenant  themfelves,  or  defire  it  for  their 
children,  as  a  divine  inflitution. 

But 


Ser.  XVIII.     of  the  Church  of  Chr'ijl.  ago 

But  having  his  word  (the  revelation  which  God 
hath  made  to  men)  we  are  in  covenant :  (His  word  be- 
ing God's  covenant  with  us)  and  denying  and  rejedling, 
the  revelation  which  God  hath  made,  we  have  not  his 
word,  and  are  not  in  covenant  ;  and  it  is  inconfiflent 
with  being  in  covenant.  This  we  learn,  by  the  Jews, 
broken  olf  from  the  flock  of  Abraham,  and  their  cov- 
enant relation  to  God,  by  their  denial  and  reje^lion  of 
the  gofpel  ;  and  by  the  Gentiles,  being  brought  into 
the  flock  of  Abraham,  and  covenant  relation,  by  the 
belief  or  reception  of  the  gofpel  ;  and  by  this  alfo, 
viz.  that  the  Jews,  if  they  continue  not  in  the  unbelief, 
or  rejeflion  of  the  gofpel,  fhall  be  gralfed  (or  brought) 
in  again  into  their  former  covenant  relation,  from  which 
they  were  broken  off,  by  their  unbelief. 

If  the  denial  of  the  revelation  God  hath  made, 
had  confifled  with  being  in  covenant,  the  Jews  fliould 
not  have  been  broken  off,  by  their  unbelief  and  rejec- 
tion of  the  gofpel.  On  the  other  hand,  if  we  are  not 
in  covenant,  by  the  belief  and  acknowledgement  of 
the  revelation  God  hath  made  to  us,  the  Jews  will  not 
be  brought,  or  graffed  in  again,  if  they  abide  mtjiillin 
their  unbelief :  But  that  they  fhall  be,  is  the  exprefs 
affertion  of  the  Apoflle.  As  long  as  the  Jews  acknow- 
ledged the  revelation  God  made  to  them,  they  contin- 
ued in  their  covenant  relation  to  God.  (Branches  of 
the  flock  of  Abraham) — when  they  denied  the  revela- 
tion made  to  them  by  God,  they  were,  by  their  unbe- 
lief broken  off  from  the  flock  of  Abraham,  (from  their 
former  covenant  relation)  and  the  Gentiles,  who  be- 
lieved the  gofpel,  were  graffed  in  ;  brought  into  the 
covenant  relation,  from  which  the  Jews,  by  their  infi- 
delity, were  broken  off. 

Then  commenced  the  accomplifhment  of  the  pro- 
phecy abovementioned,- — "  Ye  are  not  my  people,  and 
I  will  not  be  your  God.  Yet  the  number  of  the  chil- 
dren of  Ifrael  fliall  be  as  the  fand  of  the  fea.  Where 
it  was  faid  unto  them,  ye  are  not  my  people,  there  it 

fliall 


30G  '  Infants  of  Believers  Members    Sep..  XVIII. 

flirJl  be  jfaid  unto  them,  ye  are  the  fonsof  the  living 
God."  Further — while  the  Jews  were  God's  vifible 
covenant  people,  the  token  of  his  covenant  belonged 
to  them  in  their  generations  ;  and  from  their  iyfancy^ 
The  fame  rnay  be  faid  of  the  believing  Gentiles,  fuc- 
ceeding  them  as  God's  vifible  people. 

VII.  The  advantage  of  being  God's  covenant 
people,  confifts  in  that  which  conjlitutes  their  covenant 
relation  to  God.  Viz.  havinQ-  the  oracles  of  God — 
the  lights— the  precepts — the  ordinance  of  his  word  and 
worfhip.  From  thefe  advantages,  the  infidel  is  exclud-^ 
ed,  by  his  infidelity  ;  for  he  regards  revelation  as  fic- 
tion^ and  its  inriitutions  as  mere  human  in=vention — its 
precepts  as  v.'ithout  divine  authority — and  its  truths  as 
fabks.  It  is  the  increafe  of  infidelity,  and  of  fuch  as 
deny  the  covenant  relation  of  the  children  of  chriftian 
parents,  that  have  a  threatening  afpeft  upon  the  vifible 
church  of  God  at  prefent. 

"With  refpedl  to  revelation,  and  covenant  rela- 
tion, infidels  are  no  better  than  the  heathen,  ignorant 
of  revelation  ;  "  Aliens  from  the  commonwealth  of  If- 
rael,  ftrangers  to  the  covenant  of  promife."  But  the 
believing  Gentiles,  are  "  Fellow  heirs,  and  of  the  fame 
body,  and  partakers  of  his  promife  in  Chrift,  by  the 
gofpel.  ISlo  mere  firangers  2Jidi  foreigners,  but  fellow 
citizens  with  the  faints,  and  of  the  houfehold  of  God." 
The  adult  heathen  are  to  be  baptized  upon  their  con- 
verfion  to  ChrilHanity,  or  profefTed  belief  of  the  gof- 
pel. So  are  infidels  or  deifis,  who  before  denied  the 
truth  of  the  gofpel.  But  fuch  as  acknovv^ledged  divine 
revelation^  and  are  baptized,  are  in  external  covenant 
relation  to  God  ;  and  to  them  belong  all  the  priviledg- 
es,  and  they  are  bound  to  all  the  duties,  belonging  to 
thofeof  Chrifl's  vifible  church,  as  they  become  capa- 
ble of  them  ;  unlefs  they  cut  themfelves  off  from  the 
vilible  church,  by  apoflacy,  (or  infidelity)  or  are  cut  oil 
by  excommunication  for  fome  fcandal  and  obftinacy,  on 
ficcount  of  \;h!ck,  as  our  Saviour  teachcth   us,  they 

are 


Ser.  XVIII.     of  the  Church  of  Chrijl.  301 

are  to  be  regarded  no  otherwife  than  the  heathen.  Of 
baptifm,  as  the  chriilian  circumcifion,  and  the  token  of 
the  covenant,  it  may  be  faid,  "  That  it  is  a  feal  of  the 
righteoufnefs  of  faith  ^  and  cannot,  therefore,  belong  to 
infants,  incapable  of  faith. 

But  this  makes  not  any  thing  againft  the  admini- 
flration  of  the  token  of  the  covenant  to  infants.  For 
it  is  a  feal  of  the  righteoufnefs  of  faith  ^  as  a  feal  or  to- 
ken of  fuch  a  way  of  jultification,  viz.  by  faith  ;  and 
the  feal  or  token  of  this  way  of  jufHfication,  belongs  to 
infants,  with  the  fame  propriety  as  to  adults  ;  fuch  be- 
ing the  way  of  juftification  for  thofe  of  every  genera- 
tion ;  for  the  parents,  and  their  children  after  them. 
Such  being  the  way  of  juftification  for  both,  the  exter- 
nal token  of  it  belongs,  with  equal  propriety,  to  eith- 
er, (or  both.)  That  by  faith,  is  the  way  of  juftifica- 
tion for  thofe  of  every  generation  ;  and  the  external 
token  or  feal  of  this  way  of  juftification,  (according  to 
the  covenant)  belongs  as  properly  to  thofe  in  covenant, 
of  a  fucceeding,  as  to  thofe  of  a  preceding  genera- 
tion. 

Was  not  the  token  of  the  covenant,  a  feal  of 
the  righteoufnefs  of  faith,  (or  of  fuch  a  way  of  juftifir 
cation,  viz.  by  faith)  Vv'hen  it  was  received  by  Abra- 
ham ?  Was  not  the  fame  the  way  of  juftification  for  his 
fon  Ifaac^  and  for  thofe  of  the  poflerity  of  Ifaac  in  fuc- 
ceeding generations  ?  And  did  not  Ifaac,  and  others 
in  his  fucceeding  generations,  receive,  the  token  of 
the  covenant,  diud  feal  of  the  righteoifnefs  of  faith,  at 
eight  days  old  ?  The  feal  of  the  righteoufnefs  of  faith, 
(the  way  of  juftification  for  both)  was  to  be  received 
by  parents,  and  their  children,  according  to  divine  ap- 
pointment. The  token  of  the  covenant,  being  a  feal 
of  the  righteoufnefs  of  faith,  did  not  import,  the  faith 
and  righteoufnefs  of  the  fubje£ls,  when  it  was  received 
by  them.  This  could  not  be,  with  refpect  to  all  the 
Ifraelites,  at  eight  days  old.  It  was  rather  a  token,  or 
jfeal,  of  the  covenant,  andof  righteoufnefs  by  faith  ac* 

cording 


302  Infants  cf  Believers  Members    Ser.  XVIII. 

cording  to  it  ;  which  God  gave  to  Abraham  for  him- 
felf,  and  for  his  poderity  in  their  generations.  And 
baptifni,  confidered  as  a  feal  of  the  righteoufnefs  of 
faith,  is  not  therefore  to  be  denied  children,  anymore 
than  circumcifion  was  to  be  denied  fuch,  for  the  fame 
reafon.  Nor  is  the  covenant  being  a  promife  of  eternal 
life,  any  reafon  wherefore  the  token  of  it  (hould  not 
belong  to  infants  :  For  it  is  as  much  a  promife  of  eter- 
nal life  tQ  our  children,  (and  on  the  fame  terms)  as  to 
ourfelves  ;  and  the  token  of  fuch  a  promife,  (as  doth 
the  promife  itfelf )  as  properly  belongs  to  their  children, 
as'to  adult  parents. 

The  advantage  of  being  in  covenant  (agreeable 
to  what  has  been  obferved  already)  is,  in  having  the 
oracles  of  God  ;  the  light,  precepts,  promifes,  and  all 
the  motives  of  his  word  ;  together  with  the  divine  in- 
ftitutions  of  it.  Thefe  are  means  of  that  fpiritual  and 
everlafting  good,  which  God  beitows  upon  thofe  of  his 
vifible  church,  according  to  his  good  pleafure.  Among 
thefe  advantages  and  means  of  fpiritual  and  everlafting 
good,  is  the  adminiftration  of  the  external,  and  vifible 
token  of  God's  covenant  with  us  ;  minding  us  of  his 
covenant  with  us,  and  with  our  children,  and  a  mean 
of  our  faith  and  hope  in  God,  for  ourfelves  and  our 
children  :  and  of  excitin'^  and  encouraging  us,  to  feek 
to  God,  for  the  blellings  of  his  covenant,  for  ourfelves 
Und  our's.  By  the  token  of  it,  admin'iftered  to  our  chil^ 
dren^  we  are  minded  of  God's  covenant  with  us,  and 
our  children  :  this  (as  a  mean)  is  alfo  adapted  to  excite 
the  parents,  to  a  care  to  keep  God's  covenant  them- 
felves,  and  to  inculcate  this  on  their  children.  By  the 
token  of  God's  covenant  the  remembrance  of  it  is  to 
be  kept  up,  and  perpetuated,  for  our  benefit  as  above  : 
for  the  token  of  the  covenant  adminiftered  by  divine 
appointment  to  our  children,  imports  that  the  grace  and 
bleiimgs  of  it,  extend  to  us  in  our  generations,  and 
that,  for  ourfelves,  and  ours,  Vv'c  may  feek  to  and  hope 
in  God  for  them. 

But, 


Ser,  XIX,        of  the  Clmrch  of  Chrijt;  303, 

But,  whatever  the  advantages  of  external  cove- 
nant relation  may  be,  it  is  for  us  to  remember,  that 
having  the  word  of  God,  and  being  in  covenant,  is 
one  thing  ;  and  keeping  God's  covenant  (whereby  we 
are  entitled  to  the  future  bleffings  of  it)  is  another. 
Many  Ifraelites,  when  in  covenant,  did  not  keep  God's 
covenant  with  them  ;  and  many  nominal  Chriflians  do 
not.  Thefe  may  fay,  Lord,  Lord^  open  to  us.  We 
have  eaten,  and  drunk  in  thy  prefence,  and  thou  haji 
taught  in  our  Jireets.  Btit  he  will  fay,  /  know  you  not': 
depart  from  me.  If  we  Obey  not  the  gofpcl  of  our  Lord 
yefus  Chri/i,  fahation  will  be  far  from  us.  "  He  fliall 
be  revealed  from  heaven,  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that  obey  not 
his  gofpel.  And  it  iliall  be  more  tolerable  for  Sodom, 
in  the  day  of  judgment  than  for  fuch." 

It  would  have  been  agreeable  to  me,  to  have 
clofed  here,  and  not  to  have  added  another  difccurfe  ; 
and  riliould  have  done  it,  had  not  the  opinion  of  many 
worthy,  charafters,  been  an  objeftion  to  the  preceding 
difcourfe,  which  it  will  be  thought  needful,  and  appears 
reafonable,  for  me  to  take  notice  of.  This  requires  a 
fecond  difcourfe  ;  and  that  I  clofe  tlie  firil  here. 


S  E  R  MO  N     XIX. 

j_;T  will  be  obje£led  to  the  fcntiraents  of  the  pre- 
ceding difcourfe,  "  That  when  the  fcriptures  fpeak  of 
the  belie-ving  Gentiles  as  the  feed  of  Abraham,  fuch  as 
have  faving  faith  are  intended  :  fuch  therefore  are  thofe 
who  are  in  covenant,  and  their  children  with  them. 
The  parents  then,  who  have  a  right  to  baptifm  for 
their  children,  are  fuch  only  as  have  faving  faith,  and, 
are  themfelves  truly,  pious  :  and,  confequently,  muft 
be  fuch  as  are  (in  the  judgment  or  opinion  of  the  church) 
chriftians  indeed.'*     This,  I  apprehend,  to  be  the  great 

objeftion 


304  Infants  of  Believers  Members      Ser.  XIX.- 

obje^lion  to  the  preceding  difcourfe.  Some  attention 
mufl,  therefore,  be  given  to  it. 

It  is  not  denied,  that  the  fcriptures  fpeak  of  be- 
ing children  of  God^  and  the  feed  of  Abraham  in  the 
higheft  fenfe  ;  fuch  as  implies  faving  faith.  But,  this 
iiotwithftanding,  they  alfo  fpeak  of  y^//Z>,  oi  being  chil- 
dren of  God^  and  the  feed  of  Abraham^  with  a  refpeft 
to  external  covenant  relation,  and  that  belief  of  the  gof- 
pel  which  is  common  to  nominal  chriftians  j  and  that 
whence  they  are  fo  denominated, 

PAR.TICULAR  texts  may  be  true  of,  and  applica- 
ble to  faith.  The  children  of  God,  and  feed  of  Abra- 
ham, in  either,  or  each  of  the  above  fenfes  :  neither 
is  it  very  uncommon,  to  find  pr^.flages  of  fcripture  true, 
in  a  twofgld  fenfe.  But  it  is  fufficient  to  my  purpofe, 
if  the  fcriptures  teach  us,  that  external  covenant  rela- 
tion is  by  fuch  a  belief  and  acknowledgment  of  the  rev- 
elation God  hath  m.ade,  as  is  common  to  nominal  chrif- 
tians :  and  this  is  the  truth,  as  appears  by  the  cafe  of 
the  Jews,  as  flated  in  the  New  Teftaraent.  They  were 
broken  on  from  their  olivetree,  that  is,  from  the  vifible 
church  of  God,  and  their  former  external  covenant  re- 
lation, by  denying  the  truth  of  the  gofpel,  the  revela- 
tion God  hath  made  by  his  Son.  Not  only  fo,  but. 
If  they  abide  not  flill  in  unbelief,  they  ihall  be  graifed  in 
again  ;  be  again  brought  into  their  covenant  relation, 
as  before.  We  know  the  unbelief  whereby  the  Jews 
were  broken  off,  viz.  denying  the  gofpel — the  word  o£ 
God,  and  revelation  by  Chriit.  And,  according  to 
the  Apoflle,  if  they  do  not  continue  in  the  unbelief 
whereby  they  were  broken  off,  fhall  be  graffed  in  a- 
gain — be  again  brought  into  their  former  covenant  re- 
lation. This  is  fufEcient  to  teach  us  thefe  two  things — 
lirfl:,  that  denying  the  revelation  God  hath  made  to 
men,  is  inconfiftent  with  being  in  external  covenant  re- 
lation to  God — and  2dly,  that  we  are  brought  into  it, 
by  the  acknowledgment,  or  belief  of  the  revelation 
God  hath  made.     For  otherwife,  the  Jews  would  not 

have 


Ser.  XIX.        of  the  Church  of  ChriJ}*  305 

have  been  broken  off  from  their  covenant  relation,  by 
denying  the  revelation  God  hath  made  in  the  gofpel  ; 
nor  will  be  again  brought  into  it,  v/hen  they  fliall  no 
longer  deny,  but  acknowledge  fuch  revelation  made. 
By  fuch  belief,  therefore,  or  acknowledgment  of 
divine  revelation  as  is  oppofed  to  infidelity,  and  com- 
mon to  nominal  Chriftians,  we  are  in,  and  the  Jev/s 
iliall  be  again  brought  into,  external,  and  vifible  cove- 
nant relation  to  God.  The  Jews,  broken  off  from  ex- 
ternal covenant  rel;.uion,  by  denying  the  revelation  God 
hath  made,  and  to  be  brought  into  it  again,  whenever 
they  iliall  no  longer  continue  their  denial  of  it,  puts  it 
beyond  any  reafonable  doubt  what  an  unbelief  it  is, 
which  is  inconfiflent  vv'ith  being  in  external  covenant 
relation,  viz.  the  denial  of  the  revelation  made  to  us  ; 
and  what  that  belief  is  Vv^hereby  vv^e  are  externally  in 
covenant,  viz.  that  belief  or  acknowledgment  of  rev- 
elation, which  is  oppofed  to  the  denial  and  rejection  of 
it,  and  is  common  to  nominal  ChrilHans.  And  this  fur- 
ther appears  by  the  8th  of  Afts,  where  it  is  faid  of  the 
Samaritans^  "  When  they  believed  Philip,  preaching 
the  things  concerning  the  kingdom  of  God,  and  the 
name  of  Jefus  Chrill:,  they  were  baptized,  both  men 
and  women.  Then  Simon  himfelf  believed  alfo  ?  and 
ivhcn  be  was  baptized,  Iffc**  The  facred  hiilorian, 
when  he  wrote  this,  knew  (of  Simon  at  lea(l)»Lhat  he 
had  f»ot  any  fiving  belief  of  the  gofpel.  Notwith- 
flanding,  he  affirms  the  fame  belief  of  Simon,  as  he 
doth  of  the  reft  ;  and  that  he  was,  theretipon,  baptiz- 
ed, as  v/ere  others  who  believed  ;  and  makes  not  the 
leaft  diflinftion  betvx'cen  the  belief  of  Simon,  and  that 
of  the  reft,  v/ho  were  baptized  ;  faying,  that  they  be- 
lieved, and  that  Simon  himfelf  alfo  believed.  This  (if 
words  can  be)  is  affirming  Sinion's  belief  of  the  preach- 
ing of  Fhilip,  as  well  as  that  of  the  reil:  who  were  bap- 
tized by  him  ;  and  it  Ihews  that  the  facred  hiftorian  is 
not  to  be  underftood,  as  fpeaking  of  a  faving  faith  in 
thofe  baptized  ;  but  of  a   belief   common  to   them, 

P  p  Simon 


3o6  Infants  of  Believers  Members     Ser.  XIX. 

Simon  with  the  reft.  Others  of  them,  indeed,  might 
have  a  faving  faith,  when  Simon  had  not  ;  but  fuch 
is  not  the  belief  refpefted  by  the  writer,  in  the  account 
he  gives ;  but  a  belief,  common  to  Simon  and  others, 
who  heard  him  preach,  and  were  baptized  by  Philip. 
Therefore  the  belief  refpefted  by  the  facred  hiftorian, 
can  be  no  more  than  fuch  as  nominal  chriftians  have  of 
the  truth  of  the  gofpel  revelation.  But  Sim.on's  be- 
lief of  his  preaching,  was  regarded  by  Philip  as  receiv- 
ing the  gofpel  he  preached,  fo  as  to  be  in  covenant,  and 
to  have  a  right  to  the  external  token  of  it  in  baptifra  ; 
which  was  adminiftered  to  him. 

It  may  be  objeded,  "  If  Simon  was  in  covenant 
by  his  belief  of  the  doctrine  of  Philip,  and  had  a  right 
to  have  his  covenant  relation  recognized  by  baptifm  ; 
how  could  the  Apoftle  fay  to  him.  Thou  haji  neither 
part  ?ior  lot  in  this  matter  ? 

This  admits  of  feveral  anfwers.  i .  Philipj  and  the 
Apoftles  in  their  preaching,  doubtlefs  taught  falvation 
by  Chrift  in  eternal  life.  And  this  may  be  what  the 
Apoftle  refpefted,  when  he  laid  to  Simon  "  Thou 
haft  neither  part  nor  lot  in  this  matter  ;  for  thy  heart 
is  not  right  in  the  fight  of  God.  For  I  perceive  that 
thou  art  in  the  gall  of  bitternefs,  and  in  the  bond  of 
iniquity."  Accordingly  the  Apoftle  exhorted  him  to 
repentance,  requifite  to  future  falvation  ;  as  is  the  duty 
of  the  minifters  of  Chrift,  towards  fuch  of  the  vifible 
church,  as  are  of  a  charafter  fimilar  to  that  of  Simon. 

If  we  are  not  fatisfied  with  this,  and  confider  the 
Apoftle  as  refpefting  the  vifible  church,  and  a  ftanding 
therein,  when  he  faid  to  Simon,  "  Thou  haft  neither 
part  nor  lot  in  this  matter  :"  Then 

2dly.  Simon  rauft  be  confidered  tis  one  of  thofe 
our  Saviour  fpeaks  of,  who  for  a  tvhile  believe,  and  af- 
leruoards  fall  aivay.  Though  Simon,  v/ith  others,  be- 
lieved the  word  preached  by  Philip,  and  had  with  them, 
been  baptized,  as  one  that  believed,  he  might  after- 
wards apoftatize,  or  relapfe  into  infidelity  again,  and 

^thereby 


Ser.  XIX.       of  the  Church  of  Chrijf.  307 

thereby  be  cut  off  from  his  external  covenant  relation, 
agreeable  to  what  has  been  faid  of  infidelity  in  the 
preceding  difcourfe.  And  the  Apoftle,  by  his  condu6t, 
diicovering  the  apoftacy  of  Simon,  by  which  he  was 
cut  off  from  the  vifible  church,  tells  him,  "  Thou  haft 
neither  part  nor  lot  in  this  matter;"  that  is,  was  no 
longer  of,  nor  had  any  connexion  with  Chriftiaps,  or 
ftanding  in  the  vifible  church.  And  this  may  be  the 
right  view  of  Simon's  cafe.  Whatever  belief  he  had 
entertained  of  the  doftrine  of  Philip,  his  relapfe  to  in- 
fidelity, (inconfiflent  with  his  remaining  in,  and  belong- 
ing any  longer  to  the  vifible  Chriftian  church)  appear- 
ed, by  his  conception  of  what  was  done  by  the  Apof- 
tles,  when  the  Holy  Ghoft  was  given  through  the  lay- 
ing on  of  their  hands,  as  done  by  fome  magical  art, 
which  he  did  not  underfland,  and  hoped  to  obtain  of 
them  by  m.oney.  This  appearance  of  his  apoftacy  (up- 
on the  principles  of  the  preceding  difcourfe)  fully  ac- 
counts for  the  words  of  the  Apoftle  to  Simon  above 
cited,  if  we  confider  them  r  s  a  denial  of  his  belonging 
to  the  vifible  church.  Whether  this  or  the  preced- 
ing anfwer,  are  either  of  them  fatisfaftory,  or  not, 
yet 

3dly.  One  thing  is  evident,  and  fufficient  to  ob- 
viate the  objeftion,  viz.  whatever  the  Apoftle  intended 
by  his  words  to  Simon  as  above,  he  did  not  intend,  that 
he  (Simon)  had  not  believed  the  preaching  of  Philip — 
had  not  been  in  covenant,  and  had  his  covenant  relation 
recognized  by  his  baptifm  ;  or  that  (being  baptized  in- 
to Chrift)  he  had  not  been  received  into  the  number  of 
the  vifible  church.  For  that  he  did  believe  the  preach- 
ing of  Philip,  had  been  baptized,  and,  by  his  baptifm, 
had  been  received  into  the  vifible  church,  were  certain 
fads  ;  and  the  Apoftle  did  not^  by  the  words  in  queft- 
ion,  mean  to  deny  them.  The  evidence,  therefore, 
of  being  in  covenant,  by  that  belief  of  the  gofpel  which 
is  common  to  nominal  Chriftians,  arifing  from  the  be-< 


3o8  Infants  of  Believers  Members     Ser.  XIX. 

lief  and  baptifni  of  Simon,  fuffers  no  diminution  bj 
the  words  of  the  Apofcle,  upon  which  the  objeftion, 
under  confideration,  is  founded. 

The  word  of  God,  according  to  the  preceding 
difcourfe,  is  his  covenant  with  us  ;  and  fuch  as  have 
]iis  word  (believed,  or  acknowledged,  by  them,  to  be 
the  v/ord  of  God)  with  them  his  covenant  is  made  ; 
and  they  are  in  covenant  with  God.  This  we  have 
now  found  confirmed,  by  what  the  Apoftle  faith  of  the 
Jews^  broken  oi^  by  their  denial  of  the  gofpel,  viz. 
tiiat  tliey  iliall  be  graffed  in  again  (or  brought  again  in- 
to covenant  relation)  if  they  abide  not  Jiill  in  unbeliefs  or 
in  their  denial  and  rejection  of  the  gofpel.  We  find 
the  fame  confirmed  alfo,  by  the  baptifm  of  Simon,  up- 
on his  belief  of  the  gofpel,  which  could  be  no  other 
than  fuch  as  is  common  to  nominal  Chriitians. 

It  fhould  alfo  be  confidered — that  our  relation  to 
God,  by  a  faving  faith,  is  fpiritual,  and  invifible  ;  and 
not  that  which  belongs  to  the  vifible  church  of  Chrift, 
collectively  :  And  thefe  appellations,  Ha/y,  Children  of 
God^  feed  of  Abraham,  Is'c.  when  given  to  thofe  col- 
leftively,  who  are  of  the  church  of  Chrifl,  are  not 
given,  to  denote  their  faving  faith,  and  their  hidden, 
fpiritual,  and  invifible  relation  to  Chrifl  ;  but  their 
common,  external,  and  vifible  covenant  relation. 

Of  the  Ifraelites,  and  their  external  covenant  rc- 
latiori,  it  is  faid,  "  The  Lord  abhorred  them,  becaufc 
of  the  provoking  of  his  Sons  and  his  Daughters,'* 
(Deat.  xxjiii.  19.)  And  fuch  among  the  Gentiles  arc 
fo  ca'led  as  receive  the  gofpel,  and  forfake  idolatry. 
(2  Cor.  vi.  17.)  V/herefore  come  ye  out  from  among 
them,  and  be  ye  feperate,  faith  the  Lord  ;  and  I  will 
receive  you — and  ye  fhall  be  my  Sons  and  Daught- 
ers. 

Theth  faith  alfo,  when  aSrmed  of  Chriflians 
colleftively,  (or  of  Churches)  refpefts  the  faith  com- 
mon to  nominal  Chriitians,  and  to  churches  of  fuch, 
"  Ye  are  all  the  children  of  God,  by  fuith  in  Chrifl: 

Jefus,- 


Ser.  XIX.       of  the  Church  of  Chrlfi.  309 

Jefus,"  faith  the  Apoftle  to  the  churches  of  Galatia. 
However  true  this  might  be  of  many  individuals  of 
them,  and  of  faving  faith,  and  filial  relation  to  God 
in  the  highefl  fenfe,  yet  it  is  not  reafonable  to  think, 
that  the  Apoftle  here  intended  it,  or  expefted  to  be 
underftood,  of  faving  faith,  and  filial  relation  to  God 
in  the  higheft  fenfe  ;  for  he  affirms  it  of  all  of  them, 
without  exception.  And  it  is  improbable  at  leaft,  that 
it  was  true  of  all  of  them,  (underftood  of  faving  faith, 
and  of  filial  relation  to  God  in  the  higheft  fenfe)  and 
we  cannot  reafonably  fo  underftand  it,  of  all  that  be- 
longed to  the  churches  of  Galatia.  Hence  there  is 
reafon  to  believe,  the  Apoftle  had  not,  in  the  words 
above,  refpeft  to  faving  faith,  and  filial  relation  in  the 
higheft  fenfe  ;  but  to  their  external  covenant  relation. 
The  epiftle  he  wrote  to  them  is  a  further  evidence  of 
this  ;  for  by  it  the  Apoftle  doth  not,  feera  to  think  of 
them  all,  as  being  children  of  God,  by  faving  faith  in 
Chrift.  *'  I  marvel  that  ye  are  fo  foon  removed  from 
him  that  called  you  into  the  grace  of  Chrift.  Who 
hath  bewitched  you,  that  ye  ftiould  not  obey  the  truth  ? 
My  little  children  of  whom  I  travail  in  birth  again,  un- 
till  Chrift  be  formed  in  you.  I  am  afraid  of  you  left  I 
have  beftowed  upon  you  labour  in  vain."  Thefe  texts, 
have  not  the  appearance  of  the  Apcftle's  thinking  them 
all  children  of  God  by  a  faving  faith  in  Chrift.  He 
refpeds  rather,  the  belief  of  the  gofpel,  and  that  cov- 
enant relation,  which  were  common  to  them,  and  to  all 
nominal  Chriftians,  w^hen  he  faith,  Te  are  all  the  chiU 
dren  of  God  by  faith  in  Chrifi  Jefus. 

And  the  manner  in  which  the  Apoftle  fupports 
this  alTertion,  is  a  further  evidence  of  it ;  viz.  by  their 
baptifm.  "  For  as  many  of  you  (faith  he)  as  have  been 
baptized  ir^to  Chrift  have  put  on  Chrift.  There  is  nei- 
ther Jew  nor  Greek — ye  are  all  one  (church  or  body  J 
in  Chrift."  The  Apoftle  then,  in  his  preceding  aller- 
tion,  had  refpcft  to  their  Chriltian  baptifm,  and  com- 
mon covenant  relation  to  God.     If  he  did  not,  refpecl 

their 


3IO  Infants  cf  BeUe'vers  Members     Ser.  XIX. 

dieir  bapiifra,  and  exrernal  covenant  relation,  in  faying, 
Te  are  all  the  children  of  God  by  faith  in  Chrift  yefus^ 
why  doth  he  fupport,  the  aflertion  by  their  being  bap- 
tized into  Chrill,  and  being  all,  of  whatever  nation, 
one  church,  or  body,  in  Chrilb  ?  The  Apollle,  when 
he  filth  "=  Ye  are  all  the  children  of  God  by  faith  in 
Chriil;  Jefus,''  rcfpe<^3  their  reception  of  the  gofpel, 
and  external  covenant  relation  ;  for  in  this  refpeft  only, 
were  his  words  true  of  all  of  them. 

There  are  paiTages  of  the  fcripture,  argued  in 
fupport  @f  this  opinion,  viz.  that  none  ought  to  be  re- 
ceived into  the  Chriftian  Church  but  fuch  as  are  vifibly 
pious  perfons,  or  Chrillians  indeed.  It  v/iil  be  thought 
incumbent  on  me  to  take  fome  notice  of  thefe.  Our 
Saviour's  parable  of  the  good  feedy  and  tares,  appears  to 
be  urged  the  mofl  plaufibly,  in  favour  of  this  opinion. 
In  it  our  Saviour  expounds  the  goodfeedj  of  the  children 
cf  the  kijigdom,  and  the  tares,  of  the  children  of  the 
wicked  one  ;  and  reprcfents  the  former,  to  be  of  his  fow~ 
ingy  and  the  latter,  to  be  of  the  devifs.  Eul  by  this 
prj-able  we  cannot,  with  any  certainty,  determine  the 
-will  of  Chrifl,  that  fuch  only  be  received  into  his  church 
as  are  pious  perfons  ;  and  therefore,  that  fuch  only, 
(as  far  as  we  can  judge)  are  to  be  received  as  members 
pf  it. 

The  kingdom  of  heaven,  in  the  Evangelifl.s,  is. 
put  for  the  difpenfation  of  the  gofpel  and  the  bleiungs 
of  it,  as  well  as  for  the  vifible  church  ;  and  it  is  put 
for  the  gofpel  difpenfation,  or  the  blefTmgs  of  it,  in 
other  parables  in  the  chapter,  which  contains  this  of  th^ 
good  fted^  and  tares  :  and  is,  probably,  fo  ufed  in  this 
parable.  The  ivorld  is  the  field,  in  which  the  good 
feed,  and  tares  are  fown  ;  and  (underftanding  the  king- 
do'/ii  of  heaven  of  the  difpenfation  of  the  gofpel)  the 
parable  teacheth  us,  the  eiticacy  of  the  gofpel  with 
fome,  by  the  pow^r  and  grace  of  Clirift  ;  and  the 
v.iekednefs  of  others,  under  the  difpenfation  of  it,  by 
the  indrumentality  of  Satan.     And  the  kingdom  of  hea-. 

len 


Ser.  XIX.       ef  the  Church  of  Chrijt.  311 

*ven  being  put  for  the  difpenfation  of  the  gofpel,  the 
pious,  are  properly  the  children  of  the  kingdom^  as  thole 
begotten  by  the  gofpel  ;  or  ilich  with  whom  the  gofpel,  in 
the  difpenfation  of  it,  hath  its  proper  and  faving  ef- 
fect  ;  and  the  children  of  the  •wicked  one,  are  thofe  dii- 
obedient  to  the  gofpel — living  in  fin  under  its  difpenfa- 
tion, and  children  of  the  devil.  Thus  confdered  the 
parable  teaclieth  us  the  faving  eincacy  of  the  gofpel 
withfome,  and  not  with  others  :  rather  than  fuch,  as 
it  is  the  will  of  Chrift  ihould  belong  to  his  vifible 
church. 

In  the  parable  preceding  this  of  the  good  feed,  and 
fares,  viz.  that  of  the  fower  and  the  feed  foijun,  the 
kingdom  of  heci'Ven  is  the  difpenfation  of  the  gofpel ; 
for,  in  his  expofition  of  it,  our  Saviour  calls  the  gof- 
pel the  word  of  the  kingdom.  And  in  the  parables  which 
follow  this  of  the  good  feed  and  fares,  the  kingdom  of 
heaven  is  put  for  tiie  gofpel  difpenfation,  or  the  blef- 
fings  of  it.  And  the  kingdom  of  heaven  being  ufed  for 
the  difpenfation  of  the  gofpel,  or  the  bleffings  of.it, 
in  other  parables  of  the  chapter,  increafes  the  rcafon 
for  fo  underftanding  it,  in  this  parable  of  the  good  feed 
and  tares.  In  one  of  the  parable's  that  follow  in  this 
chapter,  our  Saviour  likens  the  kivigdo?n  of  heaven,  io  a 
net  cajl  into  the  fea,  ivhich  gathered  of  every  kind  ; 
which,  when  full,  was  drawn  to  the  (liore,  and  a  fep- 
eration  made  of  the  good  and  bad  ;  in  the  applicaticn 
of  which,  our  Saviour  faith,  "  So  fliall  it  be  at  the 
end  of  the  world  ;  the  Angels  (hall  fever  the  Vvicked 
from  among  the  juft,  and  fliall  cafl:  them  into  the  liir- 
nace  of  fire.'*  This  parable  XQ.{\^t^%the  gfpel dfpenfa- 
iion,  and  the  clofe  of  it  at  the  end  of  the  world,  and 
in  the  fame  manner,  our  Saviour  applies  the  parable  of 
the  good  feed  and  tares  ;  which  is  an  evidence  of  the 
fame  intended  by  the  kingdom  of  heaven,  in  each  para- 
ble. 

As  I  have  faid.  The   kingdom  of  heaven,  is  the 
difpenfation  of  the  gofpel.      The  ivorld,  the  field,  in 

which 


312  hifants  of  Believers  Mejiibcrs     Ser.  XIX. 

which  the  good  feed,  and  tares  are  fown.  The  good 
feed,  are  thofe  begotten  by  the  gofpel,  or  obedient  to 
it,  and,  therefore,  children  of  the  kingdom.  The  tares 
are  the  wicked,  who  obey  not  the  gofpel,  and  are 
children  of  the  devil.  The  parable  admits,  (at  lead)  of 
this  conftruftion  ;  and  doth  not,  therefore,  afford  any 
certain  conclufion  (to  fay  the  lead)  that  it  is  the  will  of 
Chriil,  his  vifible  church  fhould  confift  of  fuch  only, 
as  are  truly  pious,  and  that  none  be  received  into  it, 
but  thofe,  who  are  vifibly  fuch. 

"  But  Chrift  fpeaks  of  the  good  feed  as  fown  by 
hirafelf,  and  the  tares  by  the  devil  ;  and  this  fliews 
that  the  former  are  of  his  church,  agreeably  to  his 
will  ;  and  that  others  being  in  it,  is  of  the  devil.**  It 
ihews  that  the  pious  of  the  earth,  are  fo  by  his  gofpel, 
grace,  and  agency  ;  but  not  that  it  is  his  revealed  vvill, 
that  fuch  only  iliould  conftitute  his  vifible  church,  and 
that  none  fhould  be  received  into  it  but  thofe,  who  are 
■uiiibly  fuch.  (Chrift  may  be  faid  to  fow  good  feed,  as 
his  gofpel  injoins  piety,  and,  is  adapted  to  it,  as  a  mean 
thereof  ;  and  as  the  pious  in  the  v/orld,  (which  is  the 
field)  are  fuch  by  his  efficacious  power  and  grace. 
Nor  does  Chrift,  fowing  the  good  feed,  feem  to  be  of 
diftercnt  import,  from  what  is  faid  of  his  vifible 
church  of  old,  I  had  planted  thee  a  noble  vine,  wholly  a 
right  feed.  Again,  my  beloved  hath  a  vineyard  :  he 
[owed  it — and  planted  it  with  the  choiceft  vine. 

But  none  pretend,  that,  by  the  revealed  will  of 
God,  the  Jewifli  church  was  to  confift  of  fuch  only,  as 
v/ere  pious  perfons  ;  and  that  fuch  only  were  to  belong 
to  it,  as  were,  vifibly  pious,  why  then  fliould  this  be 
inferred,  with  refpe6l  to  the  Chriftian  church,  from 
(his  being  faid  to  {ow  good  feed  in  his  field,  which  he 
tells  us  is  the  world)  and  the  devil  tares.  It  is  common 
in  the  fcriptures  to  afcribe  what  is  good,  to  God,  and 
wickcdnefs,  to  the  Devil,  and  to  the  lufts  of  men  j  and 
Chrift  teacheth  us,  by  this  parable,  to   do  likewife  y 

alfo, 


0    .; 


S£R.  XlX.        /  />&^  C/j«r^/j  of  Chriji, 

alio,  not  to  attempt  to  feperate  the  righteous  and  wick- 
ed here  ;  but  to  leave  this  to  be  done  by  him,  at  the 
end  of  the  world. 

But,  after  that  which  came  upon  Ananias  and 
his  wife.  ^^  Of  the  reftdurji  no  man  join  hlmfefto  them  ; 
but  the  people  magnified  them  ;  and  believers  'nrre,  the 
more  added  to  the  Lord"  This  teacheth  us,  that  after-' 
ward,  none  of  thofe,  who  did  not  believe  the  do&ine 
and  teftimony  of  the  Apoftles,  durll  join  them,  yet 
what  was  done,  and  known,  proved  a  mean,  of  ma- 
ny believing  the  word  preached  by  the  Apoftles  ;  fo 
that  hence,  the  more  believed  their  word,  and  joined 
the  Apoftles,  and  their  followers.  Whether  the  faith 
was  fiich  as  is  faving,  is  not  faid.  With  fome  of  them 
it  might  be,  and  with  others,  nothing  more  than  a  be- 
lief, or  perfuafion,  of  the  truth  of  the  gofpel,  com- 
mon to  profefled  and  nominstl  Chriftians. 

"  But  Philip  told  the  Eunuch,  he  might  be  bap- 
tized, if  he  believed  with  all  his  heart."  This  import- 
ed his  right  to  baptifm,  if  he  was  indeed  convinced  and 
perfuaded,  that  Jefus,  whom  Philip  preached  to  him, 
was  Chriit  the  Son  of  God.  And  the  Eunuch  anfwer- 
ed,  /  believe  that  Jefus  Chrift  is  the  Son  of  God.  Ail 
Judah,  and  Benjamin,  and  ftrangers  of  Ephraim,  and 
of  other  Tribes,  when  gathered  at  jerufalem,  entered 
into  a  Covenant^  to  feek  the  God  of  Ifrael^  with  all  their 
heart  and  foul.  And  all  fudah  rejoiced  at  the  oath  : 
For  they  had  fwDrn  ivith  all  their  hearts  :  (i.  e.  With 
a  fmcerity,  which  men  may  have  in  their  promifes,  in 
diftin£lion  from  any  intentional  deceit.) — 'It  is  not  cred- 
ible that  all  Judah  were  indeed  pious  men  ;  and  made 
this  oath,  with  a  pious,  and  gracious  fmcerity  of 
heart. 

"  But  the  Apoftle  faith  of  the  Lord's  fupper.  He 
that  eateth  and  drinketh  uniuorthih.,  eateth  and  drinketh 
damnation  to  himfelf  not  difcerning  the  Lord^s  body. 
Therefore,  to  partake  of  this  ordinance,  not  having 
faving  failh,  is  to  our  own  damnation."  By  eating  and 
O  Q_  drinking 


314  Infants  of  Believers  Members     Ser,  XIX. 

drinking  unworthily,  the  Apoflle  intends  doing  it,  not 
in  a  folemn  and  religious,  but  in  a  diforderly  and  riot- 
ous manner,  (as  did  the  Corinthians)  to  fatisfy  their 
hunger,  and  indulge  their  appetites  to  excefs.  Not 
dfccrning  the  Lord's  body,  is  not  underftanding  and  re- 
garding the  elements,  as  the  emblems  of  the  body, 
and  blood  of  Chrill,  broken  and  fhed  for  us,  and  to 
be  received  as  fuch,  and  in  remembrance  of  him  j  and 
not  diftinguiihing  eating  and  drinking  in  the  ordinance, 
from  that  which  is  to  fatisfy  hunger,  and  gratify  the 
appetite.  Such  diforderly,  irreligious,  riotous  eating, 
and  impious  profanation  of  the  ordinance  as  was  among 
the  Corinthians,  the  Apoflle  refpeds,  when  he  fpeaks 
of  eating  and  drinking  unworthily,  and  to  damnation  ; 
and  not  their  eating  without  faving  faith.  To  be  fatis- 
fied  of  this,  we  need  only  to  notice  the  direction  the 
Apoflle  gave,  how  to  avoid  it  ;  (i.  e.  eating  and 
drinking  to  damnation.)  "  If  any  man  hunger,  let 
him  eat  at  home  ;  that  ye  come  not  together  imto  damna- 
tion," (The  fame  word  as  in  V.  29th.) — We  know 
there  is  no  connection  between  a  full  flomach  and  fav- 
ing faith,  or  piety  of  heart  ;  or  between  the  exercife 
of  either  at  the  table  of  the  Lord,  and  eating  before 
lue  go  from  hojne  ;  and  had  the  Apoflle  intended,  by 
eating  and  drinking  univorthily,  and  damnation  to  himfelf 
doing  it  without  faving  faith,  and  piety  of  heart,  he 
would  not  have  given  fuch  a  diredion  for  avoiding  it, 
as  eating  at  home^  before  they  came  to  the  table  of  the 
Lord. 

With  refpe£l  to  the  marriage  fupper.  The  King 
coming  to  fee  the  guefls,  and  faying  to  one  of  them, 
"  How  comefl  thou  in  hither,  not  having  on  a  wedding 
garment  ?"  This  clofe  of  the  parable,  refpe£ls  the  fi- 
nal judgment,  and  teach eth  us,  that  though  we  are  of 
his  vifible  church,  if  void  of  real  religion.,  Chrifl,  at 
his  fecond  coming,  will  not  own,  but  rejeft,  and  con- 
demn us  to  the  puniihment  of  the  wicked. 

As 


Ser.  XIX.        of  the  Church  of  Chrijl,  315 

As  far  as  my  limits  allow,  I  have  noticed  objeft- 
ions  to  the  preceding  difcourfe  ;  according  to  which, 
fuch  as  have  divine  revelation  (believed  by  them  to  be 
his  word)  have  the  word  of  God,  whereby  his  covenant 
is  made  with  them  ;  and,  being  baptized,  have  the  to- 
ken of  his  covenant  with  them,  and  are  in  external  cov- 
enant relation  to  God.  The  children  alfo  of  fuch  (ed- 
ucated by  their  parents  in  the  belief  of  revelation,  and 
by  them  inflrufted  in  it)  are  confidered  in  the  preced- 
ing difcourfe  as  having,  and  believing  the  word  of  God, 
cr  divine  revelation  with  their  parents,  and  in  covenant 
together  with  them. 

Such  children  (as  they  become  capable  of  it)  are 
bound  by  the  word  and  will  of  God  to  all  the  duties, 
and  have  a  right  to  all  the  privileges  of  God's  covenant 
people  ;  are  to  obey  the  precepts,  and  to  obferve  the 
inflitutions  of  his  word. 

Heathen,  ignorant  of  revelation  ;  Jews,  who 
deny  revelation  by  Jefus  Chrift,  and  rejeft  the  gofpel  ; 
and  Deifts,  who  deny  all  revelation,  are  out  of  the 
queftion.  But,  as  under  the  former,  fo  under  the  gof- 
pel difpenfation,  fuch  as  have  the  revelation  God  hath 
made  (believed  by  them  to  be  the  word  of  God)  with, 
them  is  his  covenant,  and  they  .are  to  obferve  well  di- 
vine commands  and  inflitutions.  This  is  incumbent  on 
all  nominal  Chriftians,  come  to  years  of  fufficient  un- 
derftanding,  or  capacity 

It  may  be  faid  "  If  we  baptize  the  children  of  all 
baptized  parents,  who  educate  their  children  as  men- 
tioned above,  we  may  in  fome,  if  not  in  many  injflan- 
ccs,  baptize  children  of  parents  who  are  offenders,  and 
not  free  from  fcandal."  If  parents  are  fcandalous  of- 
fenders, in  any  refpeft,  they  are  to  be  dealt  with  a- 
greeable  to  the  gofpel,  for  their  good,  and  in  brotherly 
love  ;  but  that  their  children  (educated  in  the  belief  of 
it,  and  inftrufted  in  divine  revelation)  are  not  to  be 
confidered  as  believing  revelation,  and  having  the  word 
of  God,  and  in  covenant  ;  and  that  they  are  not  to 

receive 


3i6  Infants  of  Believers  Members     Ser.  XIX. 

receive  the  token  of  God's  covenant  with   them,  be- 
caufe  of  forae  offence  of  their  parents,  is  doubted. 

Their  parents  are  fuppofed  to  educate  them  in 
the  belief  of  revelation,  and  to  inftru',^  them  in  it  j 
and  fuch  children  (for  the  reafon  that  any  are)  are  to 
be  confidered  as  having,  and  believing  divine  revelation, 
and  in  covenant.  Infidelity,  as  hath  been  confidered, 
cuts  off  parents,  and  their  children  with  them,  from 
covenant  relation  ;  and  the  excommunication,  of  fuch 
as  cannot  be  reclaimed,  may  do  the  fame.  For  fuch 
Chrift  teacheth  us,  are  to  be  accounted  by  us,  as  the 
Heathen.  But  difcipline,  previous  to  excommunication, 
doth  no'c  deflroy  covenant  and  church  relation.  "  If 
any  man  obey  not  our  word,  note  that  man,  and  have 
no  company  vi^ith  him,  that  he  may  be  afliamed.  Tet 
count  hlm^  not  as  an  enemy,  but  admonifb  h'nn  as  a  broth' 
^r.**  A  man  then,  may  be  under  the  cenfure  and  ad- 
monition of  the  church,  and  (till  continue  in  his  cove- 
nant and  church  relation,  and  is  to  be  regarded,  and 
admoniflied,  as  a  brother.  And,  if  children  are'  in 
covenant  with  their  parents,  how  are  they  cut  off  from 
it  by  that  in  the  parent,  which  doth  not  cut  off  the  pa- 
rent hirafelf  ? 

"  But  if  children  of  parents  above  mentioned  be 
admitted  to  baptifm,  difcipline  will  be  greatly  weaken- 
ed, if  not  deftroyed."  The  weight  of  gofpel  difcipline 
is  in  itfeif,  or  in  what  it  is  ;  and  we  are  not  to  expeft 
to  give  weight  to  it,  by  what  doth  not,  but  by  that 
which  doth,  belong  to  it. 

The  difcipline  Chrifl:  hath  enjoined,  with  refpeft 
to  an  offending  brother,  all  nominal  Chriftians  are  bound 
to  obferve  towards  fuch  a  one,  when  made  acquainted 
with  his  offence  ;  and  if  all  fuch,  v/ould  faithfully  re- 
prove, and  admonifii  him  of  his  crime,  in  the  fpirit  of 
raeeknefs  and  brotherly  love,  the  offender,  would  have 
all  his  neighbours  and  brothers,  acquainted  with  his  er- 
rors, kindly,  and  affeftiotiately,  noticing  him  of,  and 
cautioning  him  againfl  it,  and  endeavouring,  by   their 

influence 


Ser.  XIX.       of  the  Church  of  Chrijl.  317 

influence,  to  reclaim  him.     (Ind'w'idually^  and  atone  In 
thefrjl  infiance.)     This  would  be  a  mean  of  convinc- 
ing and  reforming  him,  which,  it  would   feem,  could 
rarely  fail  of  its  effeft.     But  if  it  fliould,  and  all  thofe 
abovefaid,  fhould  again  admoniili  him  as  before,  two 
or  three  of  them  at  the  fame  time  (trying  their  united 
influence  with  him)  fuch  their  further  repeated  admoni- 
tion, and  joint  influence,  added  to  the  former,  muft  be 
of  greater  weight  ftill  with  the  olTender,  for  his  con- 
vidion  and  reformation.     But  if  this  alfo  fliould  fail, 
his  oftence  is  to  be  told  to  the  church  ;  (or  an  afiem- 
bly  of  Chrifl:ians)  and  their  joint  influence,   as  a  body, 
'and  the  weight  of  their   cenfure,  and  admonition,  if 
need  be,  are  to  be  tried  with  the  oflender.     This   dif- 
cipline,  duly  obferved,  and  the  offender  avoided,  that 
he  may  be  afliamed,  few,  very  few,  would  be  found 
proof  againfl:.     But  if  any  are,  Chrifl  teacheth  us  to 
regard  them  no  otherwife  than  as  heathen  or  infidels, 
no  more  in  covenant  or  church  relation.     Let  htm  be  un- 
to thee  as  an  heathen  man  and  a  publican.       But  until 
this  takes  place,  and  as  long  as  the  oflender  is  under 
difcipline  for  his  recovery,  the  words  of  the   Apoftle 
above  cited,  teach  us,  he  is  to  be  regarded  as  a  broth- 
er.    With  refpe£t  to  his  children,  (fuppofed  to  have  a 
Chriftian  education)  they  are,  according  to  the  preced- 
ing difcourfe,  to  be  confidered  as  thofe  that  have  the 
word  of  God,  and  are  in  covenant.     The  reafon  which 
hath  been  given  wherefore  any  children  are  in   cove- 
nant, and  have  a  right  to  the  token  of  it,  is,  by  the 
fuppofition,  true  of  the  children  in  queftion. 

"  But  if  the  Chriftian  Church,  confifts  of  ail 
fuch  as  have  the  facred  fcriptures,  (acknowledged  by 
them  to  be  the  word  of  God,  or  a  divine  revelation 
\yhich  God  hath  made  to  us)  and  are  baptized  into 
Chrifl-,  it  will  be  impoflfible  to  fiipport  difcipline  in  it." 
Say  then,  that  Chrift  is  a  hard  mofier,  injoining  that 
which  cannot  be  done. 

All 


3io  Infants  of  Believers  Members     Ser.  XIX. 

All  nominal  Chrlftians  are  to  obferve  the  injunc- 
tions of  ChrilT:  ;  let  them  do  this  (which  they  acknow- 
Jedge  to  be  their  duty,  and  that  they  are  bound  to  do 
it,  by  the  will  and  authority  of  Chrift,  and  in  obedi- 
ence to  him.^  and  Chriftian  difcipline  will  be  among 
them.  There  is  no  greater  difficulty  in  it,  than  that  of 
obferving  Chrift*s  laws  j  and  this,  all  ihat  have  the 
gofpel,  believe  it  to  be  a  divine  revelation,  and  acknow- 
ledge the  divine  milTion  of  Chrift,  muft  own  themfelves 
bound  to,  by  the  higheft  authority. 

"  But  can  we  have  any  proper  evidence  that  pa- 
rents will  educate  their  children  in  the  belief  of  revela- 
tion, and  inflruft  them  in  the  truths  and  precepts  of  it, 
fo  long  as  the  parents  themfelves  do  not  publicly  pro- 
fefs  their  belief  of  revelation,  made  to  us  in  the  fcrip- 
tures  of  the  Old,  and  New  Teftament  ;  and  do  neg- 
le£l  any  of  the  inftitutions  of  the  gofpel  ?" — I  have  no 
obje<5tion  to  their  making  a  public  profellion  of  their 
belief  of  a  divine  revelation  contained  in  the  fcrip- 
tures. 

With  refpe<5i:  to  their  neglecting  any  of  the  infti- 
tutions of  Chrift,  fuch  fcruples  have  been  raifed  in  thd* 
minds  of  many,  by  the  opinion  of  fome  pious  divines, 
refpe^ling  their  right  to  a  participation  of  the  Lord's 
fupper,  that  notwithftanding  their  negleft  of  it,  there 
may  be  many  inftances  in  which  it  is  reafonable  to  be- 
lieve, of  parents  who  neglefl  to  attend  upon  and  par- 
take of  the  Lord's  Supper,  that  they  will  give  their 
children  a  Chriftian  education  j  and,  in  particular  caf- 
es, the  churches  and  minifters  of  Chrift  muft  judge, 
refpe<51:ing  the  education  of  the  children,  as  the  fenti- 
ments,  and  chara^er  of  the  parents  give  reafon  to  be- 
lieve ;  and  baptize  fuch  children,  as  they  have  reafon 
to  expect  will  have  a  Chriftian  education. 

CONCLUSION. 

WX  were,  in  our  forefathers,   Oeniilcs  far  rff ; 

but 


Ser.  XIX.        cf  the  Church  of  Chr'ijl.  .319 

but  are  now  brought  tiigh,  by  the  gofpel-^are  children^ 
net  of  the  night,  and  of  darknefs,  but  of  the  light,  rmd 
of  the  day — ?iot  of  the,  bond  women,  hut  of  the  free.  The 
promife,  made  to  Abraham,  is  unto  us,  and  to  our 
children,  and  to  as  many  as  the  Lord  our  God  iliall  cali. 
And  on  the  terms  of  the  covenant  the  everlafling  blef- 
lings  of  it  fliall  be  ours,  a-nd  our  children's.  Thefe 
things  call  for  gratitude  to  him,  who  hath  brought  us 
out  of  darknefs  into  marvelous  light,  and  calleth  us  to 
his  kingdom  and  glory — unto  his  eternal  glory,  by  Je- 
fus  Chrift.  "  In  every  nation,  he  that  feareth  God, 
and  worketh  righteoufnefs,  is  accepted  with  hira.  The 
partition  wall  is  broken  down,  and  there  is  neither  Jew, 
nor  Greek,  Barbarian,  Scythian,  bond  or  free.'*  All 
are  one  in  Chrid,  who  came  preaching  peace  to  them 
that  were  far  off,  and  to  them  that  were  nigh.  '*  We 
are  no  more  flrangers  and  foreigners,  but  fellow  citizen^ 
with  the  faints,  and  of  the  houfehold  of  God."  But 
let  not  any  of  us  forget  the  wide  difference  there  is,  be- 
tween being  in  external  covenant  relation  to  God,  and 
being  entitled  to  the  great  and  everlafling  bleffmgs  of 
his  covenant.  External  covenant  relation  is  by  God's 
word  to  us,  which  is  his  covenant  made  with  us ;  it  is 
by  the  gofpel  of  the  grace  of  God.  The  gofpel  of  our 
falvation  fent  unto  us,  believed  or  acknowledged  by  us 
to  be  the  word  of  God.  But  an  interefl  in  the  everlafl- 
ing blefiings  of  the  covenant,  is  not  without  the  belief 
of  the  Vt'ord  of  God  in  which  we  keep  his  word. 
Therefore,  having  the  word  of  God^  let  us  believe  it, 
and  in  the  Saviour  the  Son  of  God,  according  to  it  ; 
not  with  an  inoperative  dead  faith,  but  that  which  is 
influential,  and  pradical  ;  productive  of  a  fpirit  and 
practice,  defires,  and  hopes,  correfpondent  to  the  truths 
believed.  And,  having  the  promfes  of  God,  let  us 
cleanfe  ourfelves  from  all  fikhinefs  of  fiefli  and  fpirit, 
perfecting  holinefs  in  the  fear  of  God  ;  and  live,  as  the 
grace  of  God,  which  bringeth  falvation,  teacheth  us ; 
denying  ungodlinefs,  and  worldly  lulls,  foberly,  right- 

eoufly, 


320  Infants  of  Belicuers  Members      Ser.  XIX. 

eoufly,  and  godly,  in  this  prefent  world.  Otherwife, 
having  the  word  and  promifes  of  God,  will,  ultimate- 
ly, profit  us  nothing.  "  For  if  we  fm  wilfully,  after 
we  have  received  the  knowledge  of  the  truth,  (or  live 
in  wilful  finning,  under  the  light  of  the  gofpel)  there 
remaineth  no  more  facrifice  for  fins  ;  but  a  fearful  look- 
ing for  of  judgment,  &c.  The  Lord  Jefus  fliall  be  re- 
vealed from  heaven,  with  his  mighty  angels,  in  flaming 
fire,  taking  vengeance  on  them  that  know  not  God, 
and  obey  not  the  gofpel."  Doctrinal  knowledge,  or 
profefTion,  alone,  will  not  avail  to  our  final  falvation. 
"  The  wrath  of  God  is  revealed  from  heaven  againft 
all  ungodlinefs,  and  unrighteoufnefs  of  men,  who  hold 
the  truth  in  unrighteoufnefs.'* 

That  we  may  not  receive  the  grace  of  God  in 
vain,  the  gofpel  of  the  grace  of  God,  a?2d  of  our  faU 
vation,  fent  tons,  we  mufl  receive  the  truth  in  the  love 
of  it  ;  believe  his  word,  and  keep  it.  "  God  giveth 
us  all  things,  pertaining  to  life  and  godlinefs,  through 
the  knowledge  of  him  that  hath  called  us  to  glory,  and 
to  virtue.'*  Therefore,  "  Giving  all  diligence,  add  io 
faith  virtue,  knowledge,  temperance,  patience,  godli- 
nefs, brotherly  kindnefs,  and  charity.  So  an  entrance 
fliall  be  miniftered  unto  you  abundantly,  into  the  ever- 
lafting  kingdom  of  our  Lord  and  Saviour  Jefus  Chrift. 
As  obedient  children  follow  Chrift  ;  not  fafliioning 
yourfelves  according  to  the  lulls  of  our  former  igno- 
rance. "  But,  as  he  that  hath  called  you  is  holy,  fo 
be  ye  holy  in  all  manner  of  converfation  ;  becaufe  it  is 
written,  be  ye  holy,  for  I  am  holy.'*  The  everlafting 
bleffings  of  the  covenant,  are  all  our  falvation  ;  let 
them  be  all  our  defire.  Be  not  languid  in  your  defire, 
nor  negligent  in  your  purfuit  of  them.  '*  Reaching 
forth  towards  that  which  is  before,  prefs  forward  tow- 
ards the  mark,  for  the  prize  of  the  high  calling  of  God 
in  Chriit  Jefus."  "  Ofthefe  things  I  will  not  be  neg- 
ligent, to  put  you  in  remembrance.  Yea,  I  think  it 
meet,  as  long  as  I  am  in  this  tabernacle,  to  ftir  you  up, 

by 


Ser.   XIX.        of  the  Church  of  Chriji.  32  J 

by  putting-  you  in  remembrance  ;  knowing,  that  (liort- 
]y  I  mud  put  off  this  tabernacle.  Moreover,  I  will 
endeavour,  that  ye  may  be  able,  after  my  deceafe,  to 
have  thele  things  in  remembrance." 

With  refpeft  to  external  covenant  relation — For 
all  advantages  of  it  be  thankful  ; — feek  fpiritual  and 
everlafting  benefit  thereby  ;  and  neglccl:  no  divine  in- 
flitutions  for  that  end.  Baptifraj.  the  token  of  it,  minds 
us  of  God's  covenant  v/ith  us,  and  our  children,  that 
our  hope  may  be  in  God  for  ourfelves  and  ours.  He 
kecpcth  covenant  and  mercy  to  a  thouf and  generations  ; 
and  re  member eth  his  covenant  forever  :  The  luord  which 
he  commanded  to  a  thoufand  generations  ;  his  covenant 
with  Abraham,  and  oath  unto  Jfaac.  Adults,  that 
live  without  baptifm,  and  parents,  neglecting  that  of 
their  children,  do  (in  their  meafure)  contribute  to  God's 
covenant  being  forgotten,  and  not  kept  in  remembrance 
by  his  appointed  token  of  it.  They  rather  live  (by 
the  negle£^  of  its  memorial)  in  xhc  denial  o^  God's  cov- 
enant, than  in  the  acknowledgment  of  it.  Let  not  the 
ordinance  of  God,  (infcituted  to  be  a  token  of  his  cov- 
enant, and  to  be  obferved  in  remembrance  of  it)  be 
neglefted,  or  his  covenant  forgotten.  His  truth  and 
faithfidnefs  ;  his  name  and  7nemorial,  endure  throughout 
all  generations. 

Christ,  who  gathers  the  lambs  in  his  arms,  and 
carries  them  in  his  bofom,  faid,  "  fuiier  little  children, 
and  forbid  them  not  to  come  unto  me  ;  for  cf  fuch  is 
the  liingdom  of  heaven  ;"  laid  his  hand  on  fuch,  and 
bleffed  them.  Fail  not  to  bring  your  children  to  him  in 
his  ordinance,  for  his  bleiling,  in  thankful  remembrance 
of  his  covenant  with  them,  and  with  prayer  to,  and 
hope  in  God  for  them.  The  children  of  his  ancient 
people,  God  calls  fons  and,  daughters ^  which  they  had 
borne  unto  him  ;  the  prophet  faith  of  the  church  under 
the  gofpel,  They  are  the  feed,  of  the  bleffed  of  the  Lordy 
(or  of  Abraham)  and  their  offspring  with  them  ;  Chrift 
ikith,  Of  fuch  is  the  kingdom  of  heaven  ;  and  his  apof* 
R  R  tie. 


32  2  Infants  rf  Believers  Members     Ser.  XIX. 

tie,  The  prcraije  is  nnto  you  and yom  dyAdrai"  Deny- 
ing our  children  the  token  of  God's  covenant,  hath  a 
different  la.nguage,  with  refpeft  to  them,  from  the  a- 
bove  in  facred  writ.  Its  language  is,  a  denial  of  God's 
covenant  being  with,  and  of  his  promifes  to  them  ; 
and  is  too  much  like  feying  to  them,  7'^e  are  not  of  the 
LorcTs  heritage  :  go  ferve  other  gods.  When  God  and 
his  prophet,  Chrifl  and  his  apoftle,  held  the  above  lan- 
guage refpecting  children,  fliall  we  not  regard  them  as 
the  lambs  of  Chrill's  flock,  who  faid  Feed  ?ny  lambs  ? 
When  Chrift  is  faid  to  feed  his  flock  like  a  Ihepherd,  to 
gatlier  the  lambs  in  his  arms,  and  to  carry  them  in  his 
bofom,  fliail  we  forget  that  God's  word  and  promifes 
are  to  our  children,  and  his  covenant  with  them,  and 
deny  them  his  token  of  it  ? 

The  vv^ord  of  God,  in  the  truths,  and  grace  it 
reveals  ;  in  its  precepts  and  promifes  j  and  in  the  hope 
it  brings,  is  as  truly  to  our  children,  as  to  ourfelves  ;. 
and  is  his  covenant  with  them,  as  well  as  with  us. 
God's  covenant  is  with  us  in  our  generations,  by  his 
word  ;  as  it  was  with  the  pofterity  of  Abraham  in  the 
time  of  Ifaac.  None  doubt  that  liis  covenant  was  with 
them  in  their  generations  ;  or  their  right  to  the  token 
of  it  from  their  infancy.  And  wh}''  doubt  it  with  ref- 
peiTc  to  us,  to  whom  his  word  and  and  promifes  afe,  as 
they  were  to  them  in  the  former  difpenfations  ?  Cer- 
tainly God's  covenant  was  vith  Abraham,  and  his  feed 
after  him  in  their  generations,  for  an  everlafting  cove- 
nant. His  feed  the  believing  Gentiles  certainly  are. 
Is  it  not  then  with  them  in  their  generations  ?  Yes  with 
them  in  their  generations  alfo  ;  and  to  them  in  their  gen- 
erations, belongs  the  token  of  his  covenant  Vv'ith  them. 

I  v/iLL  not  hint  at  a  limitation  of  the  divine  mer- 
cy, v/ith  refpe^l  to  children  that  die  without  baptifm, 
through  the  neglecl  of  their  parents. 

Wherein  the  word  of  God  is  not  explicit,  wc 
are  not  to  venture  upon  affertion.  But,  where  there  is 
no  claim,  God,  if  he  fees  fit,  may  fufpend  his  favour 

to 


Ser.  XIX.  of  the  Church  of  Chrift,  323 

to  our  children,  upon  their  parents  obferving  his  infti- 
tution  refpe£ling  them.  And  we  find,  that  God  faid  of 
the  uncircumcifed  child,  nat  foul  foall  be  cut  off  from 
among  his  people  ;  which  imports  fome  material  evil  to 
the  child.  Our  Saviour  alfo  faith,  unlefs  any  one  (See 
the  Greek)  be  born  of  tuater,  and  of  the  fpir'it^  he  can- 
not fee  the  kingdom  of  God  ;  which  refpeds  baptifmal, 
as  well  as  fpiritual  regeneration.  Thefe  palfages  of  fa- 
cred  writ,  deferve  the  ferious  attention  of  parents. 
They  (at  leaf!:)  fliould  learn  to  beware  of  negle^ing 
any  divine  inflitution,  with  refpeft  to  tlieir  children. 

The  growth  of  infidelity,  the  encreafing  negleft 
of  infant  baptifm,  and  confequent  difregard  of  the  in- 
flitution, are  of  threatening  afpeft  upon  the  vifible 
church  of  Chrift  among  us  ;  and  are  to  be  fincerely 
regretted. 

Let  us  believe,  and  obey  the  gofpel  of  Chrift, 
and  reform  all  negleds  of  his  inflitutions.  So  fliall,  He 
that  walketh  in  the  midft  of  the  golden  candlefticks, 
and  holds  the  ftars  in  his  right  hand,  be  with  and 
blefs  us. 


gER?TON 


^^^f>€f^^^(0^^ 


^-^^/b 


ERMON  XX. 


UPOIi    TH£   DISCIPLINE    OF    CHUIST  S    CHURCH. 


Matthew  xviii.  15,  16,  17,  18.  Moreoijcr^ifthy 
brother  jhall  trcfpafs  againjl  thee,  go  and  tell  him  hh  fault 
between  thee  and  him  alone  :  if  he  fhall  hear  thee^  thoU 
haji  gained  thy  brother. 

BuT^  if  he  will  not  hear  thee^  then  take  zvith  thee 
one  or  two  more^  that  in  the  mouth  of  two  or  three  wit- 
ncjjh  every  word  ?nay  be  eftablifoed. 

And  if  he  foall  negkci  to  hear  them-,  tell  it  unto 
the  church  :  but  if  he  tieglcd  to  hear  the  church,  let  him 
be  unto  thee  c.s  an  heathen  man  and  a  publican. 

Verily  I  fay  unto  you,  Whatfoever  ye  fhall  bind  on 
earth  fhall  be  bound  in  heaven  ;  and,  whatjoever^  ye  fhall 
loofe  on  earth  foall  he  loofcd  in  heaven. 


TN  human  foclety  government  and  fubordination  arc 
Jl.  necefTary  for  the  prefervation  and  well-being  of  it's 
jiieinbers.  Man  as  a  rational  being  is  accountable 
and  the  proper  fubject  of  law.  His  happincfs  and  dig- 
nity are  effentially  promoted  by  fubjeftion  to  authority 
and  diicipline. 

For  this  caufe,  the  Redeemer  of  the  world,  when 
he  c^me  down  from  heaven  to  fet  up  a  kingdom  amiOngd 
men  and  to  feleft  to  himfelf  a  family  from  the  apoflate 
;i-ace  .of  Adam  thought,  it  necelTary  to  iiiflitute  a  fj-ftem 


SeR.  XX.  of  ChrijVs  Church.  325 

.of  laws  and  ordinances  for  the  government  of  his  fol- 
lowers. By  the  obfervance  of  thofe  laws  and  ordinan- 
ces they  will  effectually  confult  their  own  befl  interefts 
and  fecure  the  favour  of  their  divine  King  and  Saviour. 

Christ,  a§  King  exercifes  a  providential  dominion 
over  all  the  creatures  of  God  ;  and  a  fpiritual  domin- 
ion over  his  church  upon  earth,  and  the  innumerable 
hofts  of  fanftified  fpirits  in  heaven.  Among  his  fpirit- 
ual fubjefts  he  reigns  by  the  power  of  truth.  His  king- 
dom is  within  them,  a  kingdom  of  light  and  perfuafion. 
His  laws  are  obeyed,  only,  with  the  confent  of  the  af- 
fections. A  main  defiijn  of  his  adminidration  is  to  ren- 
der  his  fubjefts  happy  in  the  way  of  obedience  and  to 
prepare  them  for  the  unmixed  enjoyments  of  his  love, 
by  making  ihcra  "  a  peculiar  people  zealous  of  good 
works." 

The  methods  he  has  taken  to  eftablillr  his  author- 
ity in  his  vifible  church  ought  to  be  diligently  fludied 
and  well  underftood  by  us,  as  we  would  wifh  to  prove 
ourfelves  to  be  his  legitimate  offspring. 

My  deiign  is  to  treat  of  the  difcipline  and  govern- 
ment of  Chrift's  church  upon  earth.  Previous  to  a 
confideration  of  the  main  fubjeft  I  fliall  premife  feverai 
truths  which  bear  a  relation  to  it.     As 

ift.  Christ  Jesus  is  the  fole  Legiilator  of  the 
church. 

He  is  King  in  Zion.  All  things  are  put  under 
Him.  All  judgment  is  committed  to  Him.  And  He  is 
head  over  all  things  to  the  church.  Having  fmiflied 
his  teflimony  of  divine  truth  he  denounced  a  heavy  curfe 
upon  all  who  fliould  prefume  to  add  any  thing  to  his 
word  or  diminiili  any  thing  from  it.  He  has  left  no  au- 
thority either  with  men  or  angels  to  prefcribe  any  laws 
or  ordinances  for  the  government  of  his  members. '  The 
writers  of  our  facred  oracles  while  under  the  miraculous 
influences  of  the  Spirit  revealed  to  men  the  truths  and 
inftitutions  of  Chrift  :  But  without  fupernatunil  ajQift- 
ance  from.,  the  fpjrit  of  Jefus  no  man  has  authority  to 

irapofe 


.526  upon  the  Difcipline  Ser.  XX. 

impofe  do^rincs  or  duties  upon  his  difciples.  The 
power  of  making  laws  being  referved  by  Chrift  in  his 
own  hands,  no  church,  nor  any  officer  of  the  church 
lias  a  right  to  ordain  rites  and  ceremonies  of  worfliip  or 
rules  of  difcipline  for  the  gofpel-kingdom. 

2dly.  The  rules  for  the  government  of  the  church 
are  all  publi(hed  in  the  holy  fcriptures. 

Those  writings  are  the  criterion  and  flandard  to 
which  every  ordinance  of  difcipline  is  to  be  referred, 
and  a  fyfiem  of  difcipline  is  to  be  approved,  only,  as 
it  harmonizes  with  that  unerring  ftandard  the  fcrip- 
tures, not  the  cuftoms  and  praftices  of  any  church  up- 
on earth  mult  determine  what  is  right  and  proper  in 
difcipline.  The  fcriptures.  muft  controul  all  fteps  and 
proceffes  in  the  church.  It  is,  therefore,  a  very  pre- 
fumptious  error  in  thofe  who  fubjeft  the  church  of  Chrid 
in  the  conduft  of  their  fpiritual  and  religious  interefls, 
to  the  laws  of  civil  communities  or  to  the  authority  of 
ecclefiaftical  rulers*  The  holy  oracles  are  the  only  mea- 
fure  of  right  and  wrong  in  conducting  the  concerns  of 
the  church  and  it*s  members. 

3dly.  Tke  rules  Chrifl  has  given  in  his  word  arc 
ample  and  fufficient  for  all  the  purpefes  of  chriffcian  dif- 
cipline and  holy  living. 

He  has  taken  a  wife  care  to  provide  fuitable  and 
fufficient  rules  for  the  trial  and  iffiie  of  all  caufes  in  his 
cartlily  kingdom.  Thefe  rules  are  not  accommodated, 
merely,  to  the  primitive,  apoffolic  church,  but  to  the 
family  of  Chrifl  in  all  countries  and  ages  to  the  end  of 
time.  His  laws  are  all  perfeft  -,  they  are  promulged  ; 
they  are  plain  and  intelligible  to  thofe  who  fmcerely  wifli 
to  underfland  them.. 

His  officers  are  merely  executive,  confined  to 
what  they  find  written  in  the  fcriptures  of  truth.  As 
far  as  they  confine  themfelves  to  that  unerring  rule  they 
liave  all  power  to  bind  and  loofe  :  when  they  depart 
from  that  rule  they  have  no  power  at  all.     In  the  law 

and 


Ser.  XX.  cf  Chriji's  Church,  327 

and  teflimony  we  lliall  find  ample  direftlons  for  the  gov- 
ernment of  Chrift's  church  and  kingdom  upon  earth, 

A  SUMMARY  of  chriflian  difcipline  is  comprifcd 
in  our  text  and  the  felutary  ufes  and  elle^ls  of  it  are 
pointed  out.  I  fliall  now  endeavour  to  explain  tlie 
principles  of  gofpel  adminiftration  in  matters  of  difci- 
pline in  a  variety  of  particulars — And 

I.  I  SHALL  point  out  the  purpofes  and  ends  to  be 
anfwered  by  chriftian  difcipline. 

The  obvious  defigns  of  difcipline  are,  to  fecure 
the  beauty,  order  and  peace  of  the  church — to  mani- 
fcfl  the  dignity  and  glory  of  Chrift  as  the  Saviour  of 
the  church — and  to  bring  the  members  into  a  drift  con- 
formity to  their  head.  Difcipline  is  to  render  Jefus  and 
his  laws  precious  to  his  children  and  refpeftable  to  thofe 
who  are  without — As  the  glory  of  Chrift  confifted  in 
his  moral  reftitude,  in  being  holy,  harmlefs,  undefiled 
and  feparate  from  fmners  ;  fo  the  honour  of  his  mem- 
bers confifts  in  their  manifefting  the  fame  mind  which 

O 

was  in  him — in  exercifmg  that  love  of  righteoufnefs, 
that  obedience  to  the  law  and  that  zeal  for  God  which 
were  the  cliarafteriilics  cf  their  Redeem.er. 

One  purpofe  of  difciplining  Chrift's  members  is, 
to  take  off  from  the  church  all  reproach  as  tolerating 
offences  againft  their  Mafter — -as  negligent  of  his  glo- 
ry— and  inattentive  to  their  mutual  improvem.ent  and 
fanftification.  It  is  to  remove  the  reproach  of  the  wick- 
ed who  ftigmatize  the  body  for  the  faults  of  its  mem- 
bers, and  calumniate  the  whole  for  the  delinquences  of 
individuals. 

Gospel  difcipline  is  to  render  the  family  of 
Chrift  refpeftable  and  terrible  in  the  eyes  of  the  world. 
The  world  continually  fcrutinizes  the  principles  and 
praftices  of  Chrift's  members  ;  and  the  end  of  difci- 
pline is  the  prefervation  of  pure  do£i:rine  and  virtuous 
practice  in  the  church.  That  the  beauty  of  that  holy 
fociety  may  filence  the  tongue  of  reproach  and  convince 
th€   eonfcience   of  enemies   that  they    have  no  weii 

grounded 


328  tJpon  the  DifdpHne  S'er.  XXv 

grounded  objections  to  alledge  againfi;  the  followers  of 
the  lowly  Jefus. 

Other  ends  of  this  divine  inftitution  are,  to 
confirm  believers  in  duty — to  quicken  them  in  their 
fpiritual  progrefs — and  to  recover  thofe  who  may  have 
erred  from  the  truth. 

In  purfuing  difcipline  chriflians  fliould  aim  at  the 
purity  of  the  whole  body — the  admonition  of  all  their 
members — the  restoration  of  Ouenders,  if  poiTible,  ta 
a  better  life,  and  if  not,  to  wipe  away  the  reproach  of 
their  offences  from  the  church  by  a  due  tellimony  a- 
gainft  them.  Thus  by  evangelical  difcipline  chriftians 
will  command  the  religion  of  Jefus  to  the  veneration 
and  love  of  all  who  behold  their  purity,  benevolence 
and  zeal. 

Purity  is  the  firft  object  of  difcipline  ;  then- 
peace,  a  peace  grounded  on  purity— The  good  of  the 
whole  and  efpecially  of  the  perfon  offending  is  an  indif- 
penfable  purpofe  to  be  anfwered  in  a  courfe  of  difci- 
pline— Let  this  be  always  remembered,  That  the  exer- 
eife  of  authority,  in  the  church  is  defigned  not  for  the 
deflruftion  but  for  the  edification  of  the  body. 

II.  I  Will  mention  the  temper  of  mind  which 
ought  ever  to  prevail  in  the  exercife  of  chriflian  difci^ 
pline. 

The  tender  affecliions  of  cordial  brethren  fhould 
pervade  the  whole  tranfaftion  according  to  that  apoftol- 
ic  dire6i:ion  i.  Cor.  xvi.  14.  "  Let  all  your  things  be 
done  with  charity.**  Love  is  the  cement  of  chriflian 
fociety  ;  mutual  efleem  and  kind  affeClion  are  the  lead- 
ing charafteriflics  of  chriflian  profelTors.  Hence  our* 
Lord  told  his  followers  "  A  new  commandment  give  I 
imto  you,  That  ye  love  oneanother."  Nothing  is  un- 
dertaken and  purfued  among  chriflians  in  a  right  and 
acceptable  manner  which  is  not  di(51ated  by  a  principle 
of  unfeigned  love.  This  heavenly  affection  fliould 
originate  and  condu61  every  procefs  of  difcipline  in  the 
church  of  Chrift.     When  this  tender  afteflion  does 

not 


Ser.  XX.  cf  GhriJPs  Church.  329" 

not  manifeil  itfelf  the  procefs  is  irregular,  tinfcriptural 
and  injurious  to  that  caufe  of  Chrift  which  it  pretends 
to  fupport. 

A  SPIRIT  of  retaliation,  of  revenge,  of  oflenta- 
tion  arid  pride  is  totally  repugnant  to  the  wholefome  and 
fuccefsful  difcipline  of  Chrifl's  houfe,  and  tends  to  mar 
it's  beauty  and  order  indead  of  advancing  thern.  This 
then  is  a  leading  maxim  in  difcipline,  that  the  perfori 
who  undertakes  it  muft  have  a  heart  warmed  v/ith  fu- 
preme  love  to  Chrifl  and  an  unfeigned  love  to  his  of- 
fending brother.     Again 

III.  I  SHALL  defignate  the  perfons  who  are  to  un- 
dertake and  purfue  a  courfe  of  difcipline. 

AiJU  Chrifl's  members  have  a  mutual  care  and 
overfight  of  each  other  ;  and  are  directed  to  exhort 
and  admonifli  one  another  ;  and  to  watch  over  each 
other  in  the  Lord.  The  relation  they  bear  to  one  anoth- 
er is  reprefented  by  the  intimate  union  which  fubfifts 
between  the  limbs  and  members  of  the  fame  body.  So 
that,  "  If  one  member  fuffer  all  the  members  falter 
with  it."  It  is,  therefore  incumbent  on  every  individ- 
ual of  Chrifl's  body  the  church, .  to  feel  themfelves  un- 
der obligation  to  regard  the  welfare  of  every  other 
member,  and  to  purfue  the  benefit  of  all  their  brethren 
in  the  way  of  difcipline,  if  it  be  found  necefl'ary. 

But  it  concerns  Chriflians  firfl  to  difcipline  them- 
felves,  by  fubduing  their  own  hearts  and  lives  to  the 
laws  of  Chrifl.  Before  they  enter  upon  the  recovery 
of  their  brethren  they  mufl  correct  and  amend  their 
own  offences.  This  is  agreeable  to  that  precept  of  our 
Saviour.  "  Firfl  cafl  out  the  beam  which  is  in  thine 
own  eye  and  then  fhalt  thou  fee  clearly  to  cafi:  out  the 
mote  which  is  in  thy  brother's  eye."  It  is  incongruous 
and  irregular  for  one  grofs  offender  to  attempt  by  difci- 
pline the  correclion  and  reformation  of  another.  This 
would  involve  him  in  the  abfurdity  of  the  one  who  is 
reprehended  by  the  Apoftle  in  Rom.  ii.  21,  22.  Thou.; 
therefore,  "  Which  teachefl  another,  teachefl  thou  noc- 

S  s  thyfclf? 


33^  Upon  the  Difcipline  Ser.  XX. 

thyfelf  ?  Thou  that  preached  a  man  fliould  not  fleal, 
doll:  thou  fteal  ?  Thou  that  fayeft  a  man  Ihould  not 
commit  adultery,  doft  thou  commit  adultery  ?  Thou 
that  abhorrefl  idols,  doft  thou  commit  facrilege  ?  One, 
who  is  himielf  an  offender,  cannot  be  thought  fo  wife 
and  faithful  in  m.anaging  difcipline  as  a  Chriftian  of  a 
fair  character  ;  nor  can  he  aft  fo  much  from  true  love 
and  pious  zeal  as  though  he  were  himfelf  governed  by 
the  laws  of  Chriflian  love  and  purity.  It  is  not  proper 
that  fuch  an  one  ftiould  indulge  himfelf,  or  be  allowed 
by  the  church  in  commencing  and  purfuing  a  courfe  of 
difcipline  with  an  ofFender,  until  he  be  recovered  to  a 
more  inoffenfive  walk  v/ith  God.  A  church  procefs, 
conduced  by  a  profelfor  of  a  faulty  and  exceptionable 
charafler,  difhonours  Chrift  and  v/ounds  religioflT  Our 
Lord  does  not  allow  it  in  his  gofpel  kingdom.  But  this 
he  requires,  that  all  Chriftians  do  fo  purify  themfelves 
as  to  be  duly  qualified  for  fo  benevolent  and  ufeful  an 
employment. 

Well  would  it  be  for  religion  if  members  emi- 
nent for  piety,  for  meeknefs,  for  wifdom,  for  felf-gov- 
ernment  and  for  their  affeftion  to  Chrift  and  his  mem- 
bers lliould  manage  cafes  of  difcipline  :  But  when  they 
omit  it,  even  the  fraileft  and  weakeft  of  his  difciples 
muft  enter  upon  it  as  a  teftimony  of  their  zeal  for  him 
and  love  to  their  brethren.  "When  offences  come  none 
are  excepted  from  earneft  endeavours  to  remove  them  ; 
but  it  is  peculiarly  incumbent  upon  the  Officers  and  Fa- 
thers of  the  church  to  take  the  lead  in  the  difcharge  of 
this  important  and,folemn  truft. 

IV.  I  PROCEED  to  fhov/  Vvrho  are  the  proper  fub- 
je&  of  gofpel  difcipline. 

These  are  all  the  members  of  Chrift's  vifible 
family  who  through  the  prevalence  of  temptations  have 
fallen  into  grofs  doctrinal  error  or  immoral  pra£lices. 
The  fcriptures  view  men  as  tranfgreffors  for'  corrupt 
fentimeats  in  religion  as  well  as  for  their  immoral  and 

loofe 


Ser.  XX.  of  Chrift's  Church.  33  j 

loofe  praftices.  Both  Heretics  and  diforderly  walkers, 
when  they  prove  incorrigible,  are  to  be  rejected. 

None  by  their  place  and  rank  in  the  church,  or 
by  their  civil  dignities  are  exempt  from  the  fiilutary  re- 
flraints  and  corrections  of  Chrifl's  laws. 

Having  once  determined  who  belong  to  Chrifl:*s 
vifible  kingdom  we  have  found  who  are  liable  for  their 
offences  to  anfwer  at  the  tribunal  of  his  church.  With- 
out entering  into  the  argument  to  prove  the  point  I 
fliall  take  it  for  a  gofpel  truth,  that  all  perfons  baptiz- 
ed into  the  name  of  Chrift  are  fealed  his  members,  are 
under  reciprocal  obligations  to  watch  over  each  other, 
are  bound  to  fubmit  to  the  authority  of  the  church, 
and  art!'*tntitled  to  the  privileges  of  Chridian  difcipline 
in  our  Lord's  vifible  family.  So  that  thofe  who  negleft 
a  care  of  baptized  perfons,  children  and  youth,  negleft 
their  duty  and  deny  to  them  one  main  benefit  of  their 
baptifmal  covenant. 

This  queflion  of  the  right  and  privilege  of  bap- 
tized perfons  to  the  holy  ordinance  of  difcipline  is  not 
to  be  decided  by  the  opinions  and  practices  of  negligent 
and  flothful  churches  who  omit  the  care  of  their  fouls : 
But  it  is  to  be  decided  by  the  authority  of  Chrifi:  fpeak- 
ing  in  the  fcriptures,  who  has  told  us,  "  That  of  thefe 
is  the  kingdom  of  heaven."  All  baptized  perfons,  of 
age  to  receive  the  benefit  of  difcipline,  are  entitled  to 
the  important  and  facred  privilege  from  the  care  of 
Chrifl's  churches  and  from  the  individuals  compoling 
thofe  churches.     Again, 

V.  I  AM  to  mark  the  offences  which  are  proper 
matter  of  difcipline. 

Here  I  obferve,  that  all  the  faults  and  errors  of 
Ghriflians  are  proper  matter  for  friendly  rebuke  and  ex- 
poftulation  ;  but  they  are  not  all  matters  which  require 
Chriflian  difcipline.  For  this  Vvould  render  proceiTes 
in  the  church  endlefs  and  imprafticable.  We  are  to 
bear  one  another's  burdens  and  infirmities  and  not  make 

each 


JJ' 


upon  the  Difcipline  Sep..  XX, 


each  other  oiTenders  for  a  word,  for  every  incautious 
aclion  or  for  every  mifiaken  fentirnent. 

Those  faults  only  are  to  be  confidered,  as  offenr 
ces  requiring  difcipline,  wiiich,  when  perfiffced  in,  en- 
danger a  man's  falvation.  Thofe  faults  demand  difci- 
pline v.'hich  betray  a  difregard  and  contempt  of  the 
Chriftian  religion  and  draw  into  queftion  the  reality  of 
grace  in  the  heart.  Trefpalfes  inconfiflent  with  the 
Chriilian  profellion  and  which,  when  perfevered  in, 
mull:  exclude  a  man  from  the  kingdom  of  heaven  are 
the  proper  matters  of  formal  difcipline  in  the  church. 
But  thofe  failin^^s  to  which  orood  men  are  incident  even 
when  their  general  reputation  for  religion  is  exemplary 
are  to  be  correfled  by  the  common  exhortationstaad  re- 
proofs of  a  preached  gofpel  and  by  the  friendly  offices 
of  brotherly  love  and  private  counfel.  But  profeiTors 
may  not  be  called  upon  trial  before  the  tribunal  of  the 
church  for  thofe  incidental  failings  to  which  virtuous 
and  pious  men  are  liable  every  day  of  their  lives. 

When  any  condu(ft  themfelves  in  a  manner  palpa- 
bly repugnant  to  their  covenant  vows  and  their  facred 
relation  to  Chrifl:,  and  in  a  way  reproachful  to  the 
Chrifcian  name  and  character,  then  are  they  to  be  called 
to  repentance  by  a  fet  courfe  of  Chriilian  difcipline  and 
to  be  proceeded  with,  to  their  recovery  or  to  an  iilue 
in  which  the  h^onour  of  Chriflianity  fliall  be  vindicated 
from  the  reproach  of  countenancing  fuch  abufes. 

Twis  didinclion  of  ofiences  is  both  reafonable  in 
iifclf  and  is  fuppcrted  by  thofe  declarations  of  holy 
writ  which  afibre  us,  that  the  power  of  the  church  is 
to  be  exercifed  not  for  the  deflrudion  but  for  the  edifi- 
cation of  the  body.  Our  text  fuppofes,  that  the  tref- 
pafs  mull  be  of  fuch  a  nature  and  aggravation  as  to  be 
inconfiilent  with  grace,  and  when  the  offender  contin- 
ues in  it,  will  juflify  his  brethren  in  confidering  and  treat- 
ing liim,  as  a  heathen  man  and  a  publican  j  i.e.  "  as  a  per- 
fon  v.'ho  holds  Chrifl  and  his  lav/s  in  habitual  con- 
lemr.t. 


Ser.  XX.  of  Chrift's  Church.  333 

In  thofe  cafes  mentioned  by  the  Apoftle  as  prop- 
er matters  of  difcipline  fuch  vices  are  fpecified  as  mani- 
fefl:  a  deeprooted  depravity  of  heart  viz.  a  contentious 
diforderly  deportment  in  the  church — fornication — cov- 

ctoufnefs — idolatry — railing — drunkennefs extortion 

and  fimilar  grofs  violations  of  the  moral  law. 

In  another  place,  v^^e  learn  that  herefy  is  a  crime 
which  claims  the  judicial  cognizance  of  the  church. 
By  herefy  we  are  to  underftand,  not  the  leiTer  diifer- 
ences  of  opinion  which  take  place  among  Chriftians  : 
But  thofe  grofs  and  fundamental  errors  which  are  pal- 
pably repugnant  to  gofpel  doftrine,  and  which  deny  the 
leading  articles  of  our  holy  faith.  For  fuch  herefies 
profelTors  may  incur  the  heavieft  cenfures  of  the  church 
and  a  jEnal  exclufion  from  it.  But  for  thofe  fmaller  va- 
riations of  fentiment  which  may  be  reconciled  to  gof- 
pel laith  and  obedience,  in  the  main  points,  the  church 
may  not  proceed  to  cut  them  off  from  the  outward  or- 
dinances and  privileges  of  the  kingdom. 

If  any  of  this  defcription  do  fo  differ  from  us  that 
they  cannot  walk  with  us  to  edification  we  mud  labour 
to  enlighten  and  to  retain  them  ;  but  we  may  not  pro- 
ceed to  treat  them  as  heretics  and  contemners  of  the 
gofpel. 

Further  :  No  offences  of  whatever  nature  arc 
proper  matter  of  a  public  procefs  in  the  church  which 
do  not  admit  of  fcripture  proof  ;  that  is,  where  the 
fafts  alledged  cannot  be  fubflantiated  by  evidence  equal 
to  the  teflimony  of  two  witneffes."  For  at  the  mouth 
of  two  or  three  witneffes  every  word  is  to  be  eftablifhed 
in  the  church. 

We  may  ufe  frequent  and  urgent  endeavours  of 
a  private  nature  to  reclaim  a  fecret  offender,  but  we 
may  not  prefume  to  bring  fecret  offences  into  public 
procefs. 

VI.  I  SHALL  note  the  fteps  which  are  to  be  takes 
with  offenders  in  the  church  of  Chrift. 

It 


334  Upon  the  Difciplind  Ser.  XX. 

It  has  been  long  controverted  among  Chriftians, 
whether  the  dire^ions  in  our  text  apply  to  public  of- 
fences as  well  as  to  thofe  which  are  private  and  perfon- 
al.  The  rule,  evidently,  applies  to  all  trefpalTes  of  a 
private  and  perfonal  nature.  Some  divines  have  al- 
ledged,  that,  by  analogy  or  a  parity  of  reafoning,  the 
rule  extends  to  thofe  offences  which  are  generally 
knov/n  and  are  direflly  againft  the  v/hole  church  as  the 
body  of  Chriil:.  Without  deciding,  confidently,  in 
this  cafe,  againfl  the  judgment  of  many  great  and  pious 
interpreters  of  the  fcriptures,  I  obferve,  that  the  rule 
does  not  in  it's  letter  extend  only  to  thofe  trefpafles 
which  are  of  the  nature  of  perfonal  injuries  and  to  fuch 
as  are  known  oniy  to  a  few  where  religion  has  not  been 
openly  fcandalizcd.  It  would  feem  that  our  Lord's 
views  extended  to  fuch  trefpalTes,  as  might  be  fejtled 
and  fatisfadion  made  for  them,  in  a  private  way  with- 
out coming  to  the  cognizance  of  the  church  to  deter- 
mine upon  the  nature  of  the  fatisfaftion  to  be  rendered 
by  the  tranfgrellbr. 

A  GOOD  reafon  may  be  afTignedwhy  alfoilences 
Ciould  not  come  under  the  limitation  of  what  are  call- 
ed, the  firft  and  fecond  fleps  of  difcipline,  and  why 
private  and  perfonal  offences  Ihould  be  treated  in  that 
way. 

In  private  offences  the  guilt  of  the  tranfgreffor 
ought  not  to  be  made  public  ;  unlefs  contumacy  rend- 
er it  nccelfciry  for  his  recovery.  In  perfonal  trefpafles 
or  injuries  there  is  fuch  a  liabiiity,  in  the  injured  per- 
fori,  to  mrfapprehenfion  and  prejudice,  that  it  is  fitting, 
even  in  public  oiTences,  that  he  fhould  take  meafures 
to  heal  the  wound  by  a  perfonal  treaty  iipon  the  fub- 
jecb,  and  by  the  interpoiltion  of  fome  friendly  media- 
tor. For  fuch  attempts  often  convince  the  offended 
perfon  of  his  raifiLike  ;  and  he  would  certainly  have  a 
fairer  opportunity  by  his  placability  to  convince  his  of- 
fend in-?  brother  of  the  VvTon:^. 

But 


Ser.  XX.  of  Chrift's  Church..  335 

But  when  the  ofTcnce  is  public,  all  feem  to  be 
equally  interefled  in  convincing  and  reclaiming  the  of- 
fender and  of  feeing  the  particular  proofs  that  he  is 
convinced  and  reclaimed.  No  plea  can  be  made,  that 
the  procefs  was  diftated  by  prejudice  or  with  an  inten- 
tion to  expofe  to  open  Ihame  fnice  the  offence  is  already 
known.  In  a  private  fettlement  the  marks  @f  penitence 
cannot  be  generally  known  and  even  a  pablic  acknow- 
Jedcrement  in  fuch  cafes  mufl  be  void  of  the  mod  fatis- 

O 

faftory  marks  of  a  fmcere  contrition  for  fm. 

I  THINK  it  fliould  have  weight  againfl:  extending 
the  rule  to  all  public  oiiences,  that  the  Apoftle  Paul, 
in  giving  his  dire£lions  concerning  the  incefluous  per- 
fon,  enjoins  it  upon  the  church,  as  a  body,  to  proceed 
againft  him  for  his  offence. 

Nor  in  the  cafe  of  an  heretic,  who  is  an  open 
offender  have  we  an  intimation  of  any  fteps  to  be  taken, 
but  fuch  as  are  of  a  public  nature.  Let  each  chriftian 
determine  for  him.felf  and  when  he  is  convinced  that  pri- 
vate fleps  are,  in  all  cafes,  to  be  taken,  he  is  in  con- 
fcience  obliged  to  purfue  them.  Thofe  fteps  will  not 
mar  the  procefs.  Nor  do  I  imagine,  that  the  omilTion 
of  thofe  fleps  ought  ever  to  be  plead  in  bar  of  a  pro- 
cefs againfl  open  and  public  offenders,  unlefs  in  cafes  of 
perfonal  injury. 

In  private  and  perfonal  offences  which,  probably, 
include  the  greater  number,  the  rule  is  plain  and  ex- 
prefs,  that  the  perfon  offended  fhall  go  to  the  offender 
and  in  the  fpirit  of  Chriflian  meeknefs  and  love  tell  him 
his  fault  in  a  fecret  manner.  In  flating  his  trefpafs  he 
mufl  labour  to  convince  him  by  recounting  the  evidence 
of  the  fadl  and  naming  the  witneffes  ;  that  the  offender 
may  be  fatisfied  that  the  trefpafs  has  been  committed 
and  can  be  proved.  He  mud  labour  to  bring  his  broth- 
er to  a  better  temper  and  conduft  in  future  and  with  af- 
furances  of  this  tenor,  apparently  fmcere  he  miift  reft 
fatisfied  and  reflore  him  in  the  fpirit  of  meeknefs. 

When 


33^  tipon  the  Difcipline  Ser.  XX. 

When  this  flep  fails  of  it's  deiired  fuccefs,  he  is 
next,  to  choofe  fome  meet  perfon  of  the  church,  (and 
reafon  dictates,  that  he  fliould  be  one  acceptable  to  the 
offender)  or  he  may  take  two  perfons  of  this  charafter 
and  treat  the  matter  over  again,  employing  the  labours 
of  the  attending  brethren  to  convince  and  reclaim.  If 
the  offender  be  convinced — ^humble  hi mfelf  and  engage 
future  amendment  and  render  due  fatisfaftion,  he  is  to 
be  reflored. 

If  he  continue  in  his  trefpafs  he  is  to  be  reported 
to  the  officers  and  brethren  of  the  church.  Kis  offence 
fliould  be  plainly  and  explicitly  ftated  to  the  church, 
and  the  allegations  being  carefully  and  impartially  ex- 
amined judgement  mufl  be  given  according  to  evidence. 
"Where  the  evidence  amounts  to  the  teftimony  of  tv/o 
credible  witneffes,  the  accufed  muft  be  convifted  and 
gofpel  fatisfa6tion  recjuired.  Otherwife  he  muft  be  ac- 
quitted. 

When  the  procefs  has  not  been  conduced  ac- 
cording to  our  Lord's  directions  it  may  not  be  fuftained 
but  the  accufer  after  better  information  and  faithful  re- 
proof be  required  to  take  the  previous  fteps  before  he 
claim  an  hearing  of  the  church. 

Provided,  the  offender  refufe  to  hear  the  church 
and  return  to  his  duty  he  lliould  be  adraonifhed  a  firft 
and,  if  ncceffary,  a  fecond  time.  When  all  this  pain- 
ful exertion  of  the  church  prove  ineffectual  he  mufl  be 
cut  off  from  the  church  in  a  participation  of  gofpel  or- 
dinances and  privileges  and  be  treated  with  feverity  as  a 
traitor  to  the  caufe  and  religion  of  Chrift.  His  breth- 
ren are  bound  to  refufe  him  thofe  common  marks  of 
l-efpeCt  which  they  may  with  propriety  render  to  the 
men  of  the  world,  who  know  nothing  of  Chrift  nor 
yield  any  refpeCt  to  his  laws.  Chriftians  are  prohibit- 
ed fo  much  fociety  with  excommunicated  perfons  as  to 
cat  with  them  at  a  common  table. 

This  feverity,  exprefsly,  enjoined  by  our  bleffed 
Saviour,  is  the  lalt  and  highell  exercife  of  Chriftiaii' 

tendernefs- 


S^R.  XX.  of  Chr'ifCs  Church.  337 

tenderncfs  and  fidelity  j  and  when  perfeveringly  exhib- 
ited will  produce  powerful  effects  ;  it  will  probably 
fubdue  the  adamant  heart  of  the  offender.  When  he 
repents  and  manifefls  tlie  fincerity  of  his  repentance  he 
is  to  be  reftored  to  forfeited  privileges  and  to  all  the  ten- 
der endearments  of  Chriitian  love. 

VII.  I  SHALL  notice  the  effecls  v/hich  will  ufual- 
ly  follow  a  cdurfe  of  regular  gofpel  difcipline  in  the 
church  of  Chrifl. 

No  Inditntion  of  our  Saviour  is  more  repugnant 
to  the  lufls  and  trying  to  the  paliions  of  men,  than  the 
difcipline  of  his  church. 

The  motives  and  defigns  of  Chriflians  in  this 
matter  are,'  often,  mifunderftood  and  grofsly  milrepre- 
fented.  Indeed  criminal  motives,  too  frequently  inter- 
mix themfelves  with  the  zeal  of  believers. 

As  nothing  is  more  tifeful  and  necelfary,  and  con- 
ducive to  the  honour  of  Chrifl  and  the  reputation  of 
his  members  ;  fo  there  is  nothing  which  the  adverfary 
of  the  church  oppoies  with  I'o  much  energy  as  a  courfc 
of  gofpel  difcipline.  He,  continually,  raifes  reproach- 
es and  contentions  againfl:  the  faithful  advocates  of 
Ghriflian  order  and  purity. 

Formalists,  hypocrites,  falfe  brethren,  the 
world  and  the  devil  all  unite  and  combine  againll  this 
good  and  benevolent  work.  Hence  fome  of  the  fii-il. 
effeiSis  of  gofpel  difcipline  appear  to  be  unhappy  and 
difaflrous.  But  charity  and  peace  grounded  upon  pu- 
rity being  the  end  of  this  holy  inflitution  they  will  in 
the  ifTue  refult  from  a  courfe  of  wife  and  faithful  difci- 
pline. 

In  this  way  the  church  will  become  refpe^table  in 
the  world  and  terrible  to  her  enemies  :  She  will  be 
guarded  againfi;  the  intrufion  of  corrupt  and  v^^icked 
members  :  She  will  be  healed  of  her  formality,  hike- 
Warmnefs  and  hypocrify.  Hypocrites  in  Zion  v/ill  be 
J'fraid.  Believers  will  grow  in  grace  and  fall  ripen  for 
the  pure  employments  and  delights  of  heaven.     Chrift 

T  T  as 


<)J 


8  Uponthe  Difcipline  Ser.  XX. 


as  the  Saviour  of  the  church  lliall  be  covered  with 
glory.  The  church  as  his  redeemed  and  fanftified 
bride,  fliall  enjoy  his  enlivening  prefence  and  joyous 
approbp-tion. 

Whatever  the  church  fiiall  perform  in'  a  right 
manner  and  from  purs  motives  fliall  be  eftabliOied  ;  no- 
e-ibrts  againfl  her  meafures  lliall  prevail  ;  no  daring- 
offender  fliall  elude  the  avt^ful  effcfts  of  her  difpleaf- 
ure  ;  no  humble  penitent  foul  fliall  find  her  confolations 
vain.  For  whatfoever  ilie  diali  bind  on  earth  rnail  be 
bound  in  heaven  and  "whatfoever  flie  fhall  loofe  on 
earth  fliall  be  loofed  in  heaven. 

But  alas  Vv'hen  this  holy  difcipline  of  the  church 
is  defpifed  or  negle^ed,  then  iumers  in  Zion  arc  care- 
lefs  and  fecure  in  their  error  and  vsriclcednefs.  Men 
grow  bold  in  their  tranfgrefTions — diflblute  unprincipled 
members  are  introduced  into  the  viiible  family  of  Chriil 
and  the  faithful  fervants  of  God  are  grieved  and  en- 
dangered by  the  m.ultitudes  of  falfe  and  deceitful  breth- 
ren vv'ho  have  crept  in  amongfl  them.  The  glory  of 
the  church  is  tarnidied  :  The  name  of  Jefus  is  blaf- 
phemed  ;  irreligioji  and  iniidelity  gain  a  temporary 
triumph  ;  and  great  occafion  is  given  to  the  enemy  to 
feoff  and  blafpheme.  The  church  degenerates  and  foon 
learns  to  fymbolize  with  this  evil  world  and  the  way  is 
prepared  for  the  difplay  of  God's  v/rath  againft  his  re- 
voking heritage,  until  in  the  ifluehe  will  remove  their 
candleflick  out  of  it's  place. ,  Seeing  then  fuch  mani- 
fold evils  refult  fi-om  the  abnfe  and  negleft  of  Chrill- 
ian  difcipline,  and  fuch  abundant  and  certain  benefits 
follow  the  wife,  conilant  and  faithful  adminifh'ation  of 
it  let  each  profeffor  cf  Jefus  and  every  friend  of  his 
eaufe  and  kingdom  apply  himfelf  watchfully  and  refo- 
lutely  to  this  momentous  duty.  With,  cur  fmcere  en- 
deavours we  fliall  be  fiire  of  divine  cooperations  to  ren- 
der them  in  fome  eminent  manner  fuccefsful  and  ufeful 
to  the  glory  of  Chrift  and  the  profperity  of  his  church^ 

Relying,- 


Ser.  XX.  of  Chrifi's  Church.  339 

Relying  upon  this  eiFeclual  aid,  let  us  enter  upon  our 
niafter's  fervice  and  commend  ourfelves  unto  him  in  well 
doing. 

*'  Now  to  him  that  is  of  power  to  eilablifli  you 
according  to  our  gofpel  and  the  preaching  of  Jefus 
Chrift,  (according  to  the  revelation  of  the  myflery 
which  was  keDt  fecret  fince  the  world  bec][an,  but  now 
is  made  manifeft,  and  by  the  fcriptures  of  the  prophets, 
according  to  the  commandments  of  the  everlafling  God, 
made  knovv^n  unto  all  nations  for  the  obedience  of 
•faith.)  To  God  only  wife,  be  glory  through  Jefos 
Chrifl  for  ever.    *  Amen, 


SERMON 


|^i^^#^^^4^|C*^ 


SERMON  XXI. 


DISSUASIFES     FROM    EXCESSIVE    AND     SINFUL     LTVER-^ 

SICNS. 


EccLEGiASTES  II.  I,  I /aid  in  mine  hearty  go  tt 
now^  I  will  pro-ve  thee  iviih  mirth  ;  therefore  enjoy  pleaf- 
y,re  :  and  behold^  this  alfo  is  'vanity  ! 


SOLOMON  received  from  God,  in  early  life  as  a. 
fpecial  favor,  didinguidied  wifdom.  His  firll  de- 
fires  for  it  v;ere  laudable.  Perceiving  the  necelTary  con- 
nexion between  the  happinefs  of  his  people,  and  the 
prudent  adminiflration  of  their  public  concerns,  he 
carneflly  fought  wifdom,  that  he  might  be  enabled  to 
difcharge  the  duties  of  his  exalted  llation,  with  pru- 
dence and  fidelity  ,  that  his  own  honor,  and  the  na- 
tional profperity,  and  glory  might  be  fecured.  But 
whatever  were  his  firfl  relle^lions  and  delires  on  the  fub- 
jecl,  he  aftervv-ards  falfely  fuppofed,  that  contentment 
and  happinefs  might  be  obtained  by  an  increafe  of 
knowledge  in  natural  philofophy.  Pofleifed  of  this  de- 
lufive  idea,  he  purfued  his  ftudies  of  the  works  of  na- 
ture with  unremitted  exertions.  He  fpake  of  trees, 
philofpphically,  from  the  hylFop  to  the  cedar.  And 
gave  iiis  heart  to  feek  and  fearch  out  by  wifdom,  con- 
cerning all  things  done  under  the  fun.  But,  in  the  if- 
fue  was  difappointed  of  the  fatisfaftion  he  expefted. 

Remaining* 


SiiR,  XXl.         andfinful  Diverfiom,  34? 

Remaining  uneafy,  and  being  unwilling  to  con- 
clude that  happinefs  and  contentment,  were  not  attain- 
able, in  the  things  of  the  prefent  world, — he  refolved 
to  purfue  another  courfe  : — "  I  faid  in  mine  heart,  go 
to  now,  I  will  prove  thee  with  mirth  ;  therefore  eujoy 
pleafure.'*  Having  formed  this  wild  refolution,  he  im- 
mediately entered  into  all  the  extravagancies  his  riches 
could  procure,  his  heart  defire,  or  his  lively  imagina- 
tion invent.  When  one  object  failed  of  gratifying  his 
irrefiflible  propenlity  for  pleafure,  he  turned  to  another,. 
For  a  feafon,  he  gave  himfelf  undue  liberty  in  the  ufe 
of  wine — ran  to  the  highed  extravagance  in  buildings 
— to  a  vain  raifpence  of  vealth,  in  planting  and  orna- 
menting gardens  of  pleafure — in  forming  pools  of  wa- 
ter, and  in  furrounding  himfelf  with  fervants.  He  fill- 
ed his  palace  with  muf:cians  of  all  kinds — his  royal 
manfions  with  women  of  various  nations  ;  and  finally 
gave  himfelf  up  to  all  the  impunities  of  unhallowed 
love. 

After  having  fpent  fome  time  in  the  purfuit  of 
pleafure  ;  and  proving  his  heart  with  mirth,  in  full 
conviction  of  his  folly,  he  faid  :  "  Behold  this  alfo  is 
vanity.'*  He  found  by  experience  that  his  unv/ife  relr 
olution  had  led  him  into  a  vexatious  purfuit  after  that, 
which  exifled  only  in  imagination. 

Disappointment  is  the  lot  of  all  who  feek  for 
happinefs  in  a  round  of  diverfions  ;  or  in  any  of  the 
alluring  objecls  of  this  world.  But  few,  if  any,  en- 
joy fuch  advantages  for  the  accomplifliment  of  their  de- 
fires,  as  were  in  the  power  of  the  king  of  Ifrael.  His 
difappointm.ent  ought,  therefore,  to  convince  all  of 
their  folly,  who  give  themfelves  up  to  this  vain  purfuit. 

It  is  not  fuppofed,  however,  that  this  remark, 
refpefling  the  vanity  of  pleafure,  refers  to  diverfions  of 
every  kind,  and  degree  :  or,  to  the  indulgence,  on 
proper  occafions,  of  a  merry  heart,  which  does  good 
like  a  medicine.     Some  diverfions  are  confillent  with 

piety; 


342  Diffi'Mfivcs  from  exceffl've      Ser.  XXI. 

piety  ;  are  a  great  relief  to  the  mind  j  and  are  highly 
improving  and  ornamental. 

To  diilinguilh.  between  diverfions  innocentj  or 
vicious  in  their  nature,  it  is  necellary  only  to  remark, 
that  the  former  are  fuch  as  have  a  natural  tendency,  to 
|:referve  the  health  of  tlie  body— to  improve  the  mind, 
iuid  manners — to  increafe  the  innocent  enjoyments  of 
ibciai  life,  and  to  omeliorafe  the  heart  : — The  latter, 
have  a  contrary  cfFe<5i, — they  tend  to  corrupt  and  de- 
prefs  the  mind — to  encourage,,  inflame  and  ftrengthen 
t lie  evil  propenfities  of  the  heart — rto  impair  the  health 
of  the  body — to  render  the  manners  brutal,  and  to 
miniiler  to  ungodlinefs. 

To  fceL:  diverfions  in  fcenes  of  cruelty — in  the 
■ilghtings,  and  miieries  of  animals — in  the  dangerous 
exercife  of  racings-r-in  the  violent,  and  needlefs  exer- 
tions of  flrength — in  the  idle  exhibitions  of  uncom- 
mon courage,  and  extraordinary  feats — in  the  myfteri- 
OU3  tricks  of  comnion  iur^olcrs — in  the  merriment  of 
inebriating  cups  —in  tlie  wantonnefs  of  impure  love-— 
in  the  indecencies  .of  corrupt  theatres,  or  in  the  impi- 
eties of  a  card-t.iblc,  tends  to  all  the  evils  and  miferies 
above  mentioned. 

Such  divei-fions  as  are  innocent  in  their  nature, 
become  criminal,  when  carried  to  excefs.  They  are  ex- 
cedWe,  v/hcn  conlidered  of  importance,  and  are  pur- 
fued  vvidi  ardor, — "When  the  mind  and  heart,  by  their 
infiuence  are  diverted  from  the  duties  of  life,  and  the 
great  concerns  of  eternity  ;— v>'hen  they  are  unfeafona- 
ble,  and  cxpenfivs  ;— and  when  no  care  is  taken  to 
render  them  ferviceable.  In  ailthefe  cafes  they  aredi- 
recl:  evils.     Behold  they  are  altogether  vanity  ! 

I  v/iLL  now  proceed  to  lay  before  thofe  who  pur- 
fue  fniful  and  excellive  diverlions,  fuch  confiderations  iis 
may  have  a  tendency  to  diiTuade  them  from  their  incon- 
fiderate  courfe. 

'1'he  fubjecc  is  fuch  as  requires  plainnefs.  I  will 
not,  through  a  falfe  delicacy,  bury  my  ideas  in  obfcure 

lanQ:ua?[e. 


SiiR.  XXI.         nnd  Jinfiil  Dlverfions.  343 

language.     Such  as  are  given  to  pleafarc  may  cxpctl  a 
friendly  opennefs. 

I.  This  purfuit  is  injurious  to  your  health. 

The  human  fyftcm  is  not  capable  of  iullaining  ex- 
celTes,  any  length  of  time.  Irregularities  weaken  the 
uniinal  powers,  deprefs  the  fpirits — irritate  the  nerves 
and  nourifli  the  feeds  of  diffohition.  "Where  do  you 
look  for  early  debility,  and  a  premature  dtalh  ?  Is  it 
hi  thofe  who  regularly  follow  their  callings  in  life  ; 
carefully  avoiding  ^nitd  diverfions,  and  thofe  fporiive 
fcenes  which  would  expofe  them  to  various  kinds  of  in- 
temperance ?  Orj  in  fuch  as  involve  themfelves  in  pleaf- 
ures — are  daily  found  in  the  purfait  of  feafual  gratifi- 
cations, and  are  regardlefs  of  the  nature  or  degree  of 
their  fports  ?  Whilil  you  perceive  the  former  enjoying 
the  pleafures  of  health,  do  you  not  often  obferve  the 
latter  fofferiflg  the  pains  of  difeafe  .?  And,  indeed,  ev- 
ery other  diflrefs — wlio  hath  wo — who  hath  forrov/ — - 
who  hath  contentions-— v.'ho  hath  bablings — who  hath 
wounds  without  caufc-— who  hath  rednefs  of  eyes  ? 
They,  who,  in  the  purfuit  of  mirth  and  pleafure,  tar- 
ry long  at  the  wine,  and  feek  mixed  wine  for  revelings  1 
But  in  the  end,  thefe  rex^lings  bile  like  a  ferpenr,  and 
fling  like  an  adder.  ^  They  poifon  the  body — waile  the 
flrength,  and  portray  on  the  features  the  lineaments  of 
death.  This  is  a  natural  caufe,  why  the  Vv'icked  ihail 
not  live  out  half  their  days. 

Be  wife. — Confider  the  fevere  reflections  you  m-ufc 
endure,  when  faiiering  the  pain  of  thofe  difcafes  your 
cxceiTes  will  produce.  And  learn  to  avoid  thofe  errors 
which  have  involved  thoufands  in  mifery. 

II.  By  purfuing  fmful  cind  exceffive  diverfions  vou 
are  in  a  courffc  which  tends  to  poverty. 

The  aftual  expcnfes  of  men  of  pleafure  are  great.- 
A  portion  of  time,  in  v/hich  ihey  ought  to  be  attend- 
ing to  their  temporal  concerns,  is  jiiifpent.  Their  af- 
fairs become  embarraired.  ^Arid  they  foon  plun'^e 
themfelves   into  the  miferies  of  want.      They  beggar 

their 


344  Difuqfives  fro?n  exceffive        Ser.  XXt- 

tlieir  families,  and  prefs  them  dovv^n  with  forrows  de- 
rived from  their  own  follies.  "  He  'ujho  lovcth pleajure 
JJoall  be  a  poor  man.''  Yea,  he  fliall  be  poor  in  eftate — 
poor  in  name — poor  in  mental  improvements-— and  poor 
in  fpiritual  enjoyments.  "  He  who  followeth  vain  per- 
fons" — piirfuers  of  mirth  and  pleafure — "  Shall  have 
poverty  enough" — thoiigb  "  He  confidereth  not  that 
poverty  will  corne  upon  hijn."  He  is  like  that  ilothful 
lervant,  on  the  deranged  c®ndition  of  whofe  field,  So- 
lomon remarked  : — "  Lo,  it  was  all  grown  over  with 
thorns,  and  nettles  had  covered  the  face  thereof^  and 
the  Hone  wall  thereof  was  broken  down  !■ — And  con- 
cerning the  owner  he  laid,  "  So  fliall  thy  poverty  come 
as  one  that  travelleth,  and  thy  want  as  an  armed 
man.'* 

III.  "When  you  have  faid  to  yonr  heart-—"  I 
will  prove  thee  with  mirth  ;  therefore  enjoy  pleafure" — 
have  you  obtained  the  pleafure  you  fought  ?  Rather 
have  not  your  purfuits  been  attended  with  perplexity, 
and  followed  with  difappointment  ? 

When  you  have  fpent  a  day  in  i-dle  fports  ;  or  a 
I'light  in  reveling,  lewdnefs,  or  gambling  ;  having  giv- 
en yourfelves  up  to  the  gratification  of  your  wild  de- 
fu-cs — deprived  yourfelves  of  your  neceifary  repofe — 
difluxbed  tlie  peace  and  order  o-f  your  families,  wound- 
ed the  feelings  of  your  connexions  and  friends,  and 
have  retired  from  the  fcene  of  your  confafion,  and  vice,, 
have  you  then  found  pleafure  in  refiecling  on  what  was 
pall  ? 

I  Vv^iLL  not  enquire  what  fatisfa6tion  you-  received 
when  engaged  in  your  excelfes,  for  whilfl  the  time  was- 
palling  you  was  devoid  of  refleftion  ;  as  devoid  of  re- 
flection as  the  ox  that  Is  led  to  the  llaughter  j  or  the 
fool  to  the  correction  of  the  flocks.  But,  when  the 
fcene  is  ended,  reflection  returns.  You  find  that  you 
have  reveled — have  gambled — have  fpent  your  time  in 
wickednefs,  impairing  your  health — corrupting  your 
minds — violating  the  laws  of  fociety-— fpcnding  your 

wealth-— 


Ser.  XXL  and  fmful  Dherftom,  345 

wealth — offending  your  God,  and  degrading  human 
nature.  When  relieving  on  thefe  things,  do  you  find 
the  pleafure  fufficient  to  counterbalance  the  pain  ? 

Probably,  you  endeavour  to  exclude  reflection, 
and  ftrive  to  preferve  the  appearance  of  calmnefs  and 
eafe  ;  and  afFcft  a  total  indifference  as  to  any  fenfibility 
of  your  wickednefs.  Do  you  not,  to  your  companions 
in  folly,  fpeak  of  your  exceffes  with  an  apparent  fatis- 
faftion  ?  At  the  fame  time,  is  your  heart  free  from  the 
anguifli  of  remorfe  ?  Does  it  not  upbraid  you  of  du- 
plicity ?  And  do  you  not  find  that,  "  the  way  of  fm- 
ners  is  hard.'* 

When  Solomon  fpake  of  the  pleafures  of  lewd- 
nefs,  he  obferved  that,  "  The  lips  of  a  llrange  wo- 
man drop  as  the  honey  comb  ;  and  her  mouth  is  fmooth- 
er  than  oil  :" — But,  obferve  the  fequel,  "  Her  end  is 
bitter  as  wormwood,  fharp  as  a  two  edged  fword.  Her 
feet  go  down  to  death  ;  her  fteps  take  hold  on  hell.'* 
Here  is  the  pleafure.  The  honey  drops  are  convert- 
ed into  wormwood.  The  fmooth  and  infmuating  lan- 
guage of  fedu£lion,  by  which  the  fimple  are  led  affray 
ends,  as  in  the  anguifli  of  a  double  edged  fword  en- 
tering the  heart.  The  much  fair  fpeech  of  the  z;/:- 
pure,  with  her  deceitful  kiffes,  together  with  her  per- 
fumed, and  alluring  bed  terminate  in  the  reproaches  of 
confcience,  which,  as  a  dart,  ftrike  through  the  guilty 
foul.  Such  as  purfue  this  pleafure,  are  as  a  bird  which 
hafleth  to  the  fnare,  not  knowing  that  it  is  for  his  life. 
The  lev^d  have  caff  down  many  wounded  ;  yea,  many 
ftrong  men  have  been  flain  by  her.  Her  houfe  is  the 
way  to  hell,  going  down  to  the  chambers  of  death. 

And,  where  is  the  pleafure  ?  True  is  that  decla- 
ration of  Solomon,  "  Thou  fiialt  mourn  at  the  laft.'* 

From  a  contemplation  of  the  miferies  of  lewd- 
nefs,  I  would  turn  your  attention  to  thofe  of  reveling, 
and  gambling. 

You  have  fpent  a  night  at  the  card  table.  What 
have  you  won  .''  What  have  you  loft  ?  What  time  have 

U  u  yoii. 


346-  Dijfuafives  from  enceffwe      Se  r.  XXI.- 

you  mifpent  ?  What  laws  have   you  broken  ?  What 
oaths  and  imprecations  have  you  uttered  ? 

Suppose  you  have  won  :  can  you  receive  your 
winnings  with  an  approving  confcience  ?  You  mufl  be 
fcnfible  that  you  have  no  right  to  fport  with  property  ; 
or  to  leave  it  needlefsly  to  the  decifion  of  a  lot.  To 
expofe  it  by  gambling,  is  making  the  providence  of 
God  fubfervient  to  vile  purpofes.  When  a  lot  is  fane- 
tilied  by  the  civil  power  to  efte£l:  forae  valuable,  or  be- 
nevolent obje^,  it  may  be  juflifiable  to  become  intereft- 
ed  :  But  in  this  cafe,  you  expofe  it  wantonly,  need- 
lefsly, to  gratify  the  vile  paffion  of  avarice,  or  to  ob- 
tain a  momentary  pleafure.  What  fatisfa£lion  then  can 
you  take,  in  receiving,  and  ufmg  property  acquired  in 
this  manner  ?  FoUibly  you  may  have  become  fo  hai'den- 
cd,  as  to  have  ioit  all  fenfe  of  the  evil.  If  fo,  it  is  to 
be  feared,  you  are  beyond  the  liope  of  recovery. 

O.^  the  other  hand,  what  are  your  reflections 
when  you  have  loft  ?  If  one  gains,  another  neceflarily 
loofes.  When  you  have  left  your  property  to  the  de- 
ciiion  of  chance  ;  and  chance  has  been  againft  you  ; 
and  in  a  fev/  hours  you  are  dripped  of  the  earnings  of 
many  days :  Does  this  give  you  pleafure  ?  I  truft  you: 
will  readily  anfwer  in  the  negative,  v/hen  you  refleft 
upon  the  pailions  excited  ;  and  call  to  mind  the  horrid 
oaths — imprecations^ — curfes,  and  blafphemies  uttered 
againft  chance  ;  or  otherv/ife  againft  the  providence  of 
God,  in  confequence  of  this  lofs. 

Wbere  then  is  the  pleafure  of  gaming  ?  It  can- 
not rcafonably  confift  in  gaining  or  loofmg.  Does  the 
charm  lie  in  a  reiteration  of  the  fame  round  of  thought- 
lefs  play  ?  And  is  this  a  diverfion  of  fo  much  import- 
ance as  to  be  worth  purfuing  ?  Will  the  pleafure  it  gives 
counterbalance  all  its  attendant  evils  ? 

The  inexperienced,  who  hafve  juft  entered  on  this- 
myftery  of  iniquity,  have  not  a  proper  fenfe  of  the  e- 
vils  to  which  it  tends.  They  begin  by  fpending  an 
hour  or  two  at  the  table,  merely  as  a  matter  of  diver- 

fion^ 


Ser.  XXL         B}id  finful Diver/ions.  34j^ 

fion.  This  habituates  them  to  the  game.  Finding  it 
but  a  dull  round  of  thoughtlefs  a£lion,  in  order  to  ftimu- 
late  engagednefs,  they  begin  to  expofe  property— a  little 
at  firft,  only  to  excite  attention  ;  this  little  loon  loofes 
its  effeft,  and  larger  fums  are  expofed.  The  wicked 
and  inconliderate  diverfion  is  now  ended,  and  the  game 
becomes  an  objeft  of  property  and  avarice.  The  win- 
ner is  willing  to  continue  to  increafe  his  gains  ;  and  the 
lofer  feels  that  he  has  a  right  to  continue,  to  recover 
what  he  has  loft.  Temptations  to  fraud  and  injuftice, 
become  violent.  Heaven  is  irapjoufly  invoked.  Paf- 
fions  rife,  and  foul  language  fucceeds.  In  this  manner 
the  night  is  fpent,  and  the  way  is  now  prepared  for  the 
continuance  of  the  fame  baneful  praftice.  They  repeat 
it,  and  foon  loofe  all  fenfe  of  the  evil.  The  ifiue  of  the 
gambling  table  is  commonly  intoxication,  which  produces 
revelings,  uproar,  confulion,  -broken  glaffes,  violence^ 
fwinifli  condu£t,  beaftly  ftupidity,  and  the  horrid  orgies 
are  ended  only  by  the  burial  of  reafon  in  the  rotten  grave 
of  inebriety. 

IV.  Excessive  and  finful  diverfions,  deprefs  the 
mind,  corrupt  the  heart,  and  deftroy  the  character. 

You  muft  be  fenfible  that  the  pleafures  you  purfue 
are  of  an  ignoble  kind.  Calculated  to  gratify  the  evil 
propenfities  of  the  annimal  nature.  Of  confequcnce 
they  muftbedebafmg  to  the  foul,  by  rendering  it  fub- 
fervient  to  the  beaftly  appetites.  A  fenfe  of  moral  ob- 
ligation is  hereby  weakened.  Every  fecial  aifeclion  is 
deftroyed.  You  become  unfeeling,  as  to  the  diftrefies 
of  your  fellow  creatures  ;  and  infenfble  of  the  duties 
you  owe  to  your  God.  Every  mean  of  improvement 
in  the  knowledge  of  divine  things  is  laid  afide.  And 
when  not  engaged  in  more  wicked  diverfions,  your  time 
•■is  fpent  in  trifles. 

But  remember,  that  God  has  endowed  you  v.'ith 
rational  fouls  ;  and  has  bound  you  to  conduct  virtuoiifty 
by  laws,  by  love,  by  mercy,  by  prorcifes  of  happinefs, 
and  by  threatnings  of  judgment.     Turning  your  atten^ 

tion, 


34 §  DHJuafives  from  excejji-ve        Ser.  XXI. 

tion,  therefore,  to  fuch  fatisfa£lions  as  arife  from  excef- 
five  and  fmful  divcrfions,  evidences  fuch  a  falfe  eftimate 
of  true  happinefs  ;  fuch  a  difregard  to  the  divine  good- 
nefs,  and  fuch  a  depravity  and  degradation  of  the  intel- 
leftual  powers  as  muft,  on  refieclion,  fill  you  with  fhame. 
You  are  thwarting  the  kind  purpofes  of  heaven  :  And 
wliilfl:  boafting  of  reafon,  are  afbing  a  mod  unreafona- 
ble  part. 

Your  charafler  fuifers.  What  right  have  you  to 
€xpe£l  the  deference  and  good  will  of  your  fellow  crea- 
tures, when  you  pay  fo  little  attention  to  your  own  char- 
ader,  to  virtue,  or  to  the  falutary  laws  of  fociety  ? 
Surely  you  fall  under  the  deteftation  of  the  virtuous. 
By  purming  this  courfe  you  will  foon  be  afliamed  to  ap- 
pear among  men  of  principle  and  charafter,  becaufe  you 
have  neither.  And  you  will  feel  that  your  prefence  is 
a  difgrace  to  men  bf  virtue  and  refpeclability. 

How  much  better  is  it  to  conllder  and  purfue  thofc 
things  which  are  lovely  and  of  good  report  ? 

V.  Excessive  and  finful  diverfions  are  in  viola- 
tion of  the  law  of  God,  enfure  the  divine  difpleafure, 
and  render  fmgularly  awful  tl\e  fcenes  of  death  and 
judgment. 

Every  rational  creature  is  refponfible  for  his  coii- 
duft  to  his  Creator.  Reafon  and  refponfibility  are  infep- 
erably  connected.  Accordingly  God  hath  appointed  a 
day,  in  which  he  will  judge  the  world  in  righteoufnefs. 
All  muft  ftand  before  the  judgment  feat  of  Chriil,  and 
receive  the  things  done  in  their  body^  whether  good  or 
evil. 

You  are  naturally  inclined  to  remove  from  your 
minds  all  fenfe  of  your  accountability  ;  and  to  free  your- 
felves  from  the  reftraints  you  are  laid  under,  by  the 
iblcmn  truths  of  revelation.  But  thefe  truths  are  unal- 
terable. Till  heaven  and  earth  pafs,  one  jot  or  one 
tittle  fliall  in  no  wife  pafs  from  the  law,  till  all  be  ful- 
filled. On  that  day,  in  which,  God  will  judge  the  fe- 
.crets  of  men  you  muft  aniwer  for  all  your  conduct. 

Know 


Ser.  XXI.  end  fmful  Dherftons.  349 

Know  thou,  that  for  all  thefe  things,  God  will  bring 
thee  into  judgment.  Know  thou — indulge  no  doubt  of 
the  event.  Flatter  not  yourfelves  with  the  deceitful 
and  foothing  notions,  that  in  fome  myflerious  and  in- 
conceivable way,  you  will  efcape.  Let  not  the  folemn 
ideas  of  death,  and  a  future  judgment  pafs  your  minds, 
as  fugitive  thoughts  ;  making  no  influential  or  abiding 
impreilions  thereon.  When  contriving  fmftil  diver- 
iions,  let  the  folemn  idea  of  a  righteous  retribution,  in 
the  coming  world,  check  your  vain  deiires.  And  when 
in  the  practice  of  folly,  remember,  you  are  laying  up 
in  ftore  things  which  raufl  be  manifefted  at  the  lall 
day. 

You  are  apt  to  employ  all  your  thoughts  upon 
your  fports  and  pleafurea.  If  things  of  a  ferious  nature 
fometimes  prefs  on  your  minds  you  endeavour  to  (lifle 
refleftion,  and  to  erafe  from  your  hearts  every  impref- 
lion  v/hich  may  tend  to  imbitter  your  carnal  joys. 

Why  do  ye  thus  ?  You  are  not  infenfible  that 
hereby  you  aggravate  your  folly,  incenfe  your  God, 
enhance  the  terrors  of  future  judgment,  and  drown 
yourfelves  in  perdition. 

Instead  of  purfuing  this  courfe,  you  ought  to 
be  thankful  that  God  has  endowed  you  with  reafon, 
made  you  capable  of  refledlion,  given  a  revelation  of 
iiis  will,  direcled  you  to  a  virtuous  line  of  conduct,  en- 
couraged your  purfuit  in  it,  threatened  your  deviations 
from  it,  opened  to  your  view  the  confequences  of  vir- 
tue and  vice,,  and  as  the  benevolent  parent  of  the  uni- 
verfe  folicits  your  attention  to  thofe  objeds  in  which  are 
involved  your  real  and  eternal  happinefs. 

If  you  are  not  thankful  for  thefe  things  ;  but  on 
the  contrary  violate  the  divine  will,  flrive  to  throw  ofF 
reflraints,  forget  your  accountability,  put  far  away  the 
evil  day,  purfue  vanity,  and  run  to  excefs,  thoughtlefs 
of  the  difpeafure  of  God,  and  fearlefs  of  the  future 
judgment  ;  and  thereby  make  a  facrifice  of  yourfelves 
to  the  prince  of  difobedience  5  furely,  when  brought 

into 


35©  Dijfuafives  from  exceffpue        Ser.  XXI, 

into  judgment  you  will  deprecate  your  folly,  and  feel 
that  heaven  is  jufl  in  pouring  upon  you  the  vials  of  ev- 
erlafling  wrath. 

As  judgment  will  not  be  delayed,  how  will  you 
appear  before  God  ?  What  reflections  will  you  have  at 
death  upon  your  prefent  fmful  diverfions  ?  How  will  the 
idle  fports  and  gay  fcenes  of  the  prefent  world  appear 
to  you,  when  prefented  to  the  tribunal  pf  Jehovah  ? 
There  the  books  will  be  opened,  and  all  your  follies 
laid  before  you.  Feeling  the  weight  of  that  guilt  in 
which  you  are  involved,  will  you  not  then  call  to  the 
rocks  and  mountains  to  hide  you  from  the  prefence  of 
your  offended  Judge. 

Do  thefe  things  appear  light  and  trifling,  becaufe 
they  are  future  ? 

Are  you  determined  to  walk  in  the  fight  of  your 
eyes,  and  in  the  ways  of  your  heart,r— to  fet  reafon, 
confcience,  and  the  fear  of  God  afide — to  ftrew  your 
paths  with  pleafure — to  eat,  drjnk  and  be  merry — to 
fill  your  head  and  heart  with  vanity — to  proceed  in  fports 
and  revelings— to  follow  the  lewd  to  their  beds  of  tapef- 
try — to  purfue  unrefirained,  and  to  fatiate  your  thirft 
for  tlie  unhallowed  pleafures  of  fenfe  ?  and  that,  be- 
caufe judgment  is  delayed  ?  Alas  ! — Mortals  confider  ! 
— Oh  !  what  bitternefs  you  wiil  find  in  the  end  ! — Your 
dying  beds  will  be  filled  with  thorns,  and  your  fouls 
with  the  anguiih  of  the  never  dying  worm  ! 

I  SHALL  clofe  with  forae  general  remarks. 

The  apoflle,  when  fpeaking  of  the  perils  of  the 
laft  days,  and  the  caufes  by  which  they  fhould  be  pro- 
duced, mentions  this  as  one,  that,  "  men  fliall  be  lovers 
of  pleafures  more  than  lovers  of  God."  And  it  is  evi- 
dent from  experience,  that  in  proportion  as  pleafures 
are  purfued,  religion  decays — falls  into  difrepute,  and 
the  troubles  of  the  pious  increafe.  As  they  oppofe  by 
their  example  and  reproof,  thefe  vain  and  inconfiderate 
purfuitSj  they  fall  under  the  difpleafure,  and  meet  with 
the  refentraent  of  thofe  who  are  given  to  diffipation. 

By 


Ser.  XXI.  atld  finful  Diver/tons.  352 

By  the  decay  of  piety,  and  the  general  dilregard 
to  things  of  a  ferious  nature,  we  mud  conclude,  that 
the  love  of  pleafure  is  predominant  at  the  prefent  day. 
Indeed  we  have  other,  and  fufHcient  evidences  of  this 
melancholy  troth.  Things  facred,  are  called  in  quef- 
tion.  Some  unprincipled  writers  have  ridiculed  the 
Scriptures,  and  blafphemed  the  name  of  Jefus.  The 
influence  of  virtue  is  almofh  overpowered.  It  has  become 
unfafhionable,  and  expofes  to  ridicule,  to  pra^tife  chri£> 
tian  virtue  in  its  purity. 

The  incarnation  of  the  fon  of  God  ;  the  doc- 
trine of  the  atonement,  and  mofl:  of  the  facred  oracles, 
in  fome  circles,  are  become  the  common  topics  for  the 
difplay  of  licentious  wit ;  and  the  religion  of  nature  is 
highly  and  extravagandy  commended,  whilil  none  is 
praftifed. 

But  notwithftanding  thefe  lovers  of  pleafures 
more  that  lovers  of  God,  are  ftruggling  to  overthrow 
the  Sacred  Oracles,  and  to  nullify  the  unalterable  laws  of 
Jehovah  ;  yet,  the  Scriptures  will  prevail.  Perhaps  not, 
however,  till  thoufands  have  inconfideratcly  involved 
themfelvcs  in  perdition : — I  fay  inconfiderately^iox  it  is  evi- 
dent the  reigning  infidelity,  docs  not  arife  from  a  can- 
did examination  of  the  evidences  by  which  ehriflianity 
is  fupported.  Inilead  of  examining  the  fubjccl:  with 
that  ferious  and  perfevering  attention  its  nature  demands, 
the  Scriptures  are  thrown  afide  by  many,  without  even 
a  perufaK 

This  is  a  matter  of  lamentation  to  all  the  friends 
of  the  peace  and  happinefs  of  mankind.  It  naturally 
tends  to  the  ruin  of  the  rifmg  generation,  to  a  diliolu- 
tion  of  all  the  baiids  of  fociety,  to  univerfal  diforder, 
and  to  innumerable  perils. 

Let  thefe  lovers  of  pleafure  remember,  that  al- 
though they  may  call  in  queflion  the  divine  authority  of 
the  Scriptures  ;  and  thereby  find  their  fear  of  God  dif- 
folved,  and  reftraints  againit  their  excefTes  removed, 
aftd  may  rejoice  therein,  yet,  that  it  is  but  a  tempora- 
ry 


25^  Dijuqfrues  from  excefflvc       Ser.  XXL 

ry  delufion.     The  fcene  of  their  licentioufnefs  will  foon 
end,  and  eternity  will  open  upon  them. 

The  unhappy  influence  this  prevailing  libertinifm 
has  on  the  rifing  generation  is  apparent.  Hereby  a 
fenfe  of  moral  obligation  is  removed  from  their  minds, 
fears  of  a  juit  retribution  are  weakened,  and  defires 
for  prefent  enjoyment  increafed.  Having  pernicious  ex- 
amples before  them,  of  fome  in  high  life,  and  of  oth- 
ers advanced  in  age,  they  purfue  their  fmful  diverfions 
without  refleftion  or  remorfe.  Their  appetites  being 
keen  for  pleafure,  aild  their  judgments  not  being  ma- 
tured by  experience,  they  rejoice  in  thefe  deflrudive  ex- 
amples, as  a  felf  juftifying  argument. 

The  prefent  licentioufnefs  of  youth  is  not,  howev- 
er, to  be  attributed  wholly  to  the  reigning  infidelit)', 
nor  to  the  pernicious  exanlples  of  unprincipled  men. 
Much  is  owing  to  parental  negligence.  Alas  !•— Par» 
ents  refied  on  yourfelves  : — Where  is  your  family  re- 
ligion ?  Where  are  your  leftures  of  virtue  to  your  chil- 
dren ?  Where,  your  pious  examples  ?  Your  facred  re- 
gard to  things  of  infmite  importance  ?  and  your  united 
influence,  and  perfevering  endeavours  to  reflrain  ther 
young  ? 

I  AM  fenfible  that  undiftinguifhed  cenfure  would 
be  unjufl  ;  for,  hov/ever  degenerate  we  may  have  be- 
comd,  yet  there  are  a  few  who  bear  an  exemplary  tefli- 
mony  againft  the  infidelity,  and  licentious  pleafures  of 
the  age.  Who,  by  prayer  in  their  families,  acknowl- 
edge the  being  of  a  God — train  up  their  children  in  the 
principles  of  chrijlian  virtue,  and  fet  before  them  ex- 
amples of  piety. 

It  is,  however,  obvious,  that  chara£lers  of  this 
defcription  are  thinly  fown.  A  great  proportion  of  par- 
ents give  up  their  children  to  the  blind  guidance  of  their 
uninftrue^ed  reafon  :  And  to  purfue  unreftrained,  the 
paths  into  which  they  are  led,  by  the  impulfe  of  their 
depraved  hearts. 

The  mifer}''  in  which  parents  involve  themfelves  by 
fuch  indifference,  is  jufl.  The 


Ser.  XXI.  and  finful  Di-verfions.  353 

The  hearts  of  the  virtuous  bleed  for  the  youth 
who  have  the  misfortune  to  be  placed  under  the  care  of 
fuch  unnatural  guides. 

Youth,  remember,  however  you  may  be  wrong- 
ed by  thofe  who  gave  you  being,  thaf  the  benevolent 
Parent  of  all  has  not  left  you  without  inflrucflion.  Wif- 
dom  is  crying  aloud  ;  ftie  uttereth  her  voice  in  the 
ftreets  ;  {he  crieth  in  the  chief  place  of  concourfe  ;  in 
the  openings  of  the  gates,  in  the  highefl  places  of  the 
city;  and  in  the  moft  tender,  and  perfuafive  language 
urges  your  compliance  with  her  diftates.  In  her  right 
hand  flie  holds  out  for  your  encouragement,  length  of 
days  and  in  her  left,  riches  and  honours.  Her  fruit  is 
better  than  gold,  yea,  than  fine  gold  ;  arid  her  revenue 
than  choice  filver.  Hear  her  call  ;  attend  to  her  in- 
flruclion  ;  keep  her  commandments,  and  live.  For- 
fake  her  not,  and  flie  fliall  preferve  thee  :  love  her, 
and  flie  fliall  keep  thee.  Exalt  her,  and  flie  fliall  pro- 
mote thee  :  flie  fliall  bring  thee  to  houour,  when  thou 
dofl  embrace  her.  She  fliall  give  to  thine  head  an  or- 
nament of  grace  :  a  crown  of  glory  fliall  flie  deliver  to 
thee. 

Is  it  painful  to  fee  youth  running  to  excefs  ;  re- 
gardlefs  of  the  nature  of  their  fports,  and  proilrating 
every  virtuous  principle  at  the  flirine  of  forbidden  plea- 
fure  ?  How  much  more  fo,  to  fee  thofe  who  are  ad- 
vanced in  life,  following  their  idle  and  vicious  fports  ; 
when  they  have  families  grown  to  obferve  their  irregu- 
larities :  And  who  need  the  influence  of  a  better  exam- 
ple. 

It  is  fliameful  for  grey  hairs  to  be  found  in  the 
way  of  folly. 

Let  all  be  wife,  and  avoid  fuch  diverfions  as  are 
inconfiftent  with  the  love  and  praftice  of  piety  ;  and 
itrive  to  improve  in  things  lovely. am£N. 


W  w  SERMON 


SERMON  XXII. 


Habitual  crojvth  in   grace  essential   to  the 

CHRISTIAN   character. 


1  Peter  hi.   i8.     But  grow  in  GRACE. 


THE  Apoftle  Peter  writes  to  all  Chriftians.  He 
informs  them  that  there  will  be  falfe  teachers  and 
leoilers  in  the  latter,  or  gofpel  days.  He  cautions  a- 
gainfl:  hearkening  to  feducers,  and  being  fhaken  in 
mind.  Againfl  being  led  away  by  the  error  of  the 
wicked  and  fallino;  from  our  own  ftedfaflnefs.  And  as 
the  mean  to  prevent  this,  and  fecure  our  own  comfort, 
he  diredls  us  to  grow  in  grace.  I  ftiall  attempt  to 
fliow 

I.  The  import  of  the  phrafe  grcruu  in  Grace. 

II.  The  propriety  of  the  dire£iion,  or  give  the 
reafons  why  Chriftians  fliould  labour  to  grow  in  grace. 

III.  That  growth  in  grace  is  elTential  to  the  true 
Chriilian  charafter. 

I.  Let  us  confider  the  import  of  the  phrafe  gro^w 
in  grace. 

The  word  Grace,  in'  fcripture  ufe,  has  various 
fignifications.  Originally  and  llri<51:ly  it  fignifies  a  gift. 
Hence  the  Apoftle  ufcs  it  to  fignify  liberality  or  a  free 
contribution.  (2  Cor.  viii.  19.)  It  frequently  figni- 
fies the  blellings  and  benefits  wliich  flow  to  us  in  and  by 

Jefus 


Ser.  XXII.  ejfenttal to  the  Chriflian  Chara^er,  'i,$s 

Jefus  Chrifl.  We  are  faved  by  grace.  It  h  needkfs 
to  mention  all  the  acceptations  of  the  word.  Suffice  it 
to  fliow  how  it  is  to  be  taken  in  the  text.  And  it  figni- 
lies  much  the  fame  as  the  word  virtue,  viz.  a  good 
difpofition,  good  habits  and  good  anions  flowing  from 
them.  He  is  a  virtuous  man,  whofe  mind  is  well  dlf- 
pofed.  And  whofe  difcourfe  and  behaviour  are  corref- 
pondently  good  and  excellent.  Grace  here  fignifies  a 
difpofition  of  mind  truely  and  habitually  pious,  and  a 
behaviour  and  conduft  correfpondent  to  it  and  proceed- 
ing from  it,  or,  in  other  words,  fuch  a  temper  and  con- 
duct as  is  agreeable  to  the  goipel.  The  feat  of  it  is  in 
the  mind.  The  difpofition  or  temper  of  mind  is  what 
Ood  chiefly  regards.  "  It  is  a  good  thing  that  the 
heart  be  eftablifhed  with  grace."  We  fliould  be  well 
grounded  in  the  truths  of  religion,  and  replenifhed 
with  every  pious  difpofition  and  habit.  Our  actions 
fliould  flow  from  an  heart  replenifhed  with  grace.  "  Wc 
fliould  teach  and  admonifh  one  another,  and  ling  praife, 
with  grace  in  our  heart :  Our  fpeech  fliould  be  always 
with  grace."  Should  flow  from  a  pious  difpofition, 
and  carry  a  tinfture  of  it,  that  we  may  edify  others. 
In  the;  whole  of  our  converfation,  "  we  muft  have  grace 
to  ferve  God  acceptably.'*  All  our  actions  mufl  flow 
from  a  believing,  loving,  obedient  difpofition  of  foul, 
mufl  be  conformable  to  God's  will  and  aimed  at  his 

glory- 

Thefe  pious  difpofitlons  and  habits  of  foul  are  termed 
gracious  ones,  and  fuch  a  behaviour  and  conduft  are 
termed  gracious  or  godly,  partly  becaufe  they  are  free- 
ly given  by  God  to  his  children,  and  by  the  influences 
of  his  fpirit  they  are  difpofed  and  enabled  to  live  unto 
God  and  have  their  fruit  unto  holinefs  ;  and  partly  be- 
caufe fuch  difpofitlons,  habits  and  conduct  are  pleafmg 
to  God.  In  this  fenfe  the  word  grace  is  frequently  uf^ 
cd,  thus  Noah  and  Mofes  found  grace  in  God's  fight, 
i.  e.  conducted  fo  as  to  pleafe  God  and  obtain  favour  of 
liim. 

We 


356  Habitual  growth  in  Grace      Ser.  XXII. 

We  may  hence  learn  the  import  of  the  expref- 
fion  "  grow  in  grace.**     It  implies, 

I.  That  Chrifcians  are  here  in  a  ftate  of  minori- 
ty. It  is  children  that  grow.  Chriftians  are  here  as 
children  growing  up  to  maturity,  that  they  may  enter 
upon  the  poiTellion  which  Chrift  has  purchafed  and 
our  heavenly  Father  has  referved  for  us.  We  fee  and 
know  but  in  part  ;  but  when  we  fliall  become  men, 
"we  fliall  no  longer  fee  darkly  through  a  glafs,  but  know 
as  we  are  known. 

II.  To  grow  in  grace,  fuppofes  that  Chriftians 
are  in  a  ftate  capable  of  growth  and  improvement. 
The  hypocrite,  who  was  never  born  of  God,  has  not 
a  principle  of  grace  within  him,  and  therefore  is  incaf. 
pable  of  growth  in  grace.  But  the  real  Chriftian,  who 
is  born  of  the  fpirit  and  made  partaker  of  a  divine  na- 
ture, is  capable  of  growth  in  grace.  True  grace  will 
not  be  finally  loft.  The  divine  feed  remains  in  the 
good  man.  Thofe,  who  drink  of  the  water  which 
Chrift  gives,  have  in  them  a  well  of  water  fpringing  up 
into  everlafting  life.  Love  to  God  and  divine  things, 
and  hatred  of  fin  will  grow  ftronger  and  ftronger.  No 
man  can  fay  that  he  has  arrived  to  fuch  a  degree  in  grace 
that  he  is  capable  of  no  greater  attainments.  The  A- 
poftle  Paul  did  not  think  himfelf  perfect,  "  But  forget- 
ting the  things  which  are  behind,  he  reached  forth  unto 
thofe  which  are  before,  and  prefTed  towai-ds  the  m.ark 
for  the  prize  of  the  high  calling  of  God  in  Chrift  Je- 
fus." 

III.  To  grow  in  grace  fuppofes  that  there  ought 
to  be  proper  care  and  exertions  on  our  part  to  that  end. 
Chriir'ans  are  not  to  be  flothful  in  the  bufinefs  of  re- 
ligion, bur  fervent  in  fpirit  ferving  the  Lord.  To  be 
follov/crs  of  thofe  who,  through  faith  and  patience,  inher- 
it the  promifcs.  To  give  diligence  to  make  their  call- 
in  ■i'  an,i  cIc<2:iQri  fure,  to  add  to  their  faith  knowledge, 
vif 'lu  .,  temperance  and  all  the  graces  of  the  Chriftian 
t.emper.     And  though  we  are  beholden  to  God  for  di- 

'*  vine 


Ser.  XXII.  ejfetitialto  the  Chriftian  Chara6ler.          357 

vine  influence  to  enable  us  to  grow  in  grace,  as  well  as 
for  the  original  implantation  of  good  difpoiitions  in  us  ; 
yet  ordinarily  growth  in  grace  is  in  proportion  to  our 
care  and  endeavours  in  improving  the  means  of  grace 
and  influences  of  the  divine  fpirit  offered  us.  The  fcrip- 
ture  informs  us  that  it  is  God  who  gives  men  power  to 
get  wealth,  and  alfo  affures  us  that  the  hand  of  the 
diligent  maketh  rich.  Thefe  affejtions  are  confident. 
It  is  owing  to  the  rain  and  funfhine  that  the  fruits  of  the 
earth  grow  and  come  to  perfection  ;  yet  he,  who  culti- 
vates his  land  beft,  ordinarily  has  the  greateft  crop. — ■ 
He,  who  injproveth  his  talents  beft,  gains  mofl  by  the  im- 
provement. The  more  diligent  we  are  in  every  duty,, 
the  more  will  every  good  difpofition  be  flrengthened, 
the  more  pleafant  will  the  path  of  duty  be,  the  more 
conformed  to  God  (hall  we  be,  and  the  more  meet  to 
be  partakers  of  the  inheritance  of  the  faints  in  light. 
I  proceed 

II.  To  fliow  the  propriety  of  the  diredion  in  the 
text,  or  to  give  fome  reafons  why  Chriltians  fhould  la- 
bour for  growth  in  grace. 

On  a  candid  confideration,  we  fliall  find  that  fuch 
a  direction  is  proper  on  feveral  accounts. 

I.  Because  Chriflians  in  general  are  too  care- 
lefs  in  this  matter.  They  do  not  take  proper  care  to 
make  advances  in  the  divine  life.  •  The  world  courts 
their  affeftion  and  engroffes  their  attention.  They 
need,  therefore,  to  be  frequently  reminded  of  and 
ftirred  up  to  their  duty.  To  give  diligence  to  add  to 
their  faith  virtue,  knowledge,  temperance,  patience, 
godlinefs,  brotherly  kindnefs  and  charity.  And  to 
make  their  calling  and  election  fure.  Minifters  fliould 
not  be  negligent  in  putting  Chriflians  in  mind  of  thefe 
things. 

O 

II.  Because  growth  in  grace  evidences  an  Inter- 
eft  in  Chrift.  Grace  in  a  weak  Hate  is  hardly  difcem- 
ible.  It  is  common  for  Chriftians,  when  they  examine 
themfelves  by  the  marks  given  in  God's  word,  to  have 

a  mixture 


35S  Habitual  growth  in  Gracg       Sex^.  XXII. 

SI  mixture  of  doubts  and  hopes.  This  arifes  in  part 
from  the  weaknefs  and  imperfection  of  grace.  But  if 
the  Chridian  finds  that  he  grows  in  grace— that  his  love 
to  God  and  hatred  of  fin  increafe — that  pious  difpofi- 
tions  grow  ftronger — that  gracious  habits  are  more  con- 
firmed, and  the  ways  of  duty  more  eafy  and  delight- 
fome  :  It  is  a  fatisfying  evidence  of  Chriftian  fincerity ; 
and  he,  in  thele  ways,  makes  his  calling  and  eledion  fare 
to  himfelf. 

III.  Because  growth  in  grace  is  much  for  our 
comfort.  Many  arc  in  great  uncertainty  about  their 
flate,  in  bondage  through  fear  of  death^  and  enjoy 
but  little  confolation.  The  reafon  of  this  is,  their  not 
growing  in  grace.  Hence  they  are  void  of  thofe  evi- 
dences of  fincerity  wliich  arife  from  growth  in  grace, 
and,  confequently,  the  comforts  v/hicli  thofe  evidences 
afford.  Death,  judgment  and  eternity  are  of  folemn 
confideration-^fcenes  which  we  mufl;  all  try.  We  all 
dread  raifery  and  wifii  to  be  happy.  Therefore,  to 
have  folid  e^adences  that  we  are  interefi:ed  in  the  faving 
"benefits  of  the  Redeemer's  ptirchafe,  and  a  good  hope 
that  we  fnall  be  accepted  of  our  Judge,  and  obtain  eter* 
isal  life  affords  great  comfort.     Moreover, 

Grom^th  in  grace  is  comfortable  in  itfelf.  It  af- 
fords prefcnt  fatisfadion  to  the  good  man  ;  as  it  caufes 
the  ways  of  religion  to  become  more  and  more  eafy  and 
sgrceable  to  hira.  Some  duties,  at  firft  fcem  hard  to 
a  Chrifl:ian  :  But  when  he  is  exercifed  in  the  ways  of 
godlinefs  he  finds  by  experience  that  "  Wifdom's  ways 
are  ways  of  pleafantnefs,  and  all  her  paths  are  peace. 

I  ADD,  that  the  Chrifiian,  who  improves  well  the 
talents  committed  to  him,  v/ill  receive  divine  light  and 
confolation.  "  To  him  that  hath,"  that  is,  who  im- 
proveth  what  is  committed  to  him  "  fiiall  be  given.** 
To  thofe  who  improve  divine  influences  and  advantages 
aright,  "  God  giveth  more  grace.''  "  God  will  llied 
abroad  his  love  in  their  hearts,  and  create  joy  greater 
than  that  of  harveft,  or  of  thofe  who  divide  the  fpoil." 

If 


Ser.  XXIL  effentialto the  Chrljiian  Chara&er*  359 

If  Chriftians  are  negligeni:  in  duty,  they  deprive  them- 
fclves  of  thefe  confolations. 

IV.  Tfie  dire^ion  in  the  text  is  highly  proper,  as 
the  way  to  prevent  declining  in  religion  is  to^  labour  tty 
grow  in  grace.  The  only  way  to  prevent  going  b'ack- 
wai-d,  is  to  be  zealous  to  prefs  forward  in  religion. — 
Not  that,  I  fuppofe,  grace  in  a  true  Chriftian  will  be 
loft.  The  Apoftle,  however,  cautions  to  "  beware 
left  we  fall  from  our  own  ftedfaftnefs  ;*'  and,  to  prevent 
this,  direfts  us  to  grow  in  grace.  Chriftians  by  profef- 
fion  may  apoltatize.  Real  Chriftians  may  hearken  to 
feducers,  and  be  led  into  errors,  and  hearken  to  temp- 
tations, and  fall  into  great  and  fcandalons  fins  to  the 
diflionour  of  God  and  the  wounding  of  their  own  con- 
fciences.  Therefore,  if  we  would  pleaie  God,  pre- 
vent fpiritual  maladies,  and  preferve  an  healthful  and 
vigorous  frame  of  fpirit,  we  muft  labour  to  grow  in 
grace. 

V.  The  direction  is  highly  proper,  becaufc  growth 
in  grace  will  render  our  converfation  beautiful  and  al- 
luring to  men.  Our  Lord  directs  us,  to  let  our  light 
fo  fhine  before  men,  that  others,  beholding  our  good 
works,  may  glorify  our  heavenly  Father.  The  gofpet 
directs  us  to  be  harmlefs  and  blamelefs  in  the  midft  of  a 
crooked  and  perverfe  people  before  whom  we  are  to 
fliine  as  lights  in  the  world.  It  is  grace  that  makes  the 
righteous  man  more  excellent  than  his  neighbour — that 
caufes  his  converfation  to  fliine  vvith  a  peculiar  luftre, 
and  appear  beautiful  and  attraftive  to  all  beholders. — 
And  the  greater  his  improvement  in  grace,  the  more 
beautiful  and  winning  will  his  converuition  be.  The 
law  of  God  will  be  in  his  heart,  his  mouth  will  fpeak 
of  wifdora,  and  his  tongue  will  talk  of  judginent. — 
Words  fitly  fpoken,  how  beautiful  are  they  ?  They  are 
like  apples  of  gold  in  piftures  of  filver.  And  not  on- 
ly the  words,  but  the  behaviour  of  an  advanced  Chrift- 
ian  is  beautiful  and  alluring.  He  is  honeft  and  upright 
in  his  dealings,  prudent  and  peaceable  in  his  behaviour^ 

•     Ibrious 


360  Habitual  growth  in  Grace       Ser.  XXH* 

ferious  yet  not  morofe,  affable  yet  not  frothy  or  vain, 
courteous,  condefcending  and  benevolent  to  all.  Thofe 
mud  be  loft  to  a  fenfe  of  goodnefs,  who  would  not 
love  and  wifli  to  polfefs  fuch  amiable  qualifications. 

VI.  This  is  a  proper  direflion,  as  growth  in 
grace  is  neceffary  to  carry  us  fafely  and  honourably 
through  the  duties,  and,  efpecially,  the  trials  to  which 
we  may  be  called  in  our  Chriftian  courfe. 

Some  of  the  duties  to  which  God  calls  us  are 
hard  to  fleili  and  blood  :  Such  as  mortification  and  felf- 
denial.  An  improved  (late  of  gface  is  neceffary  in  or- 
der to  our  difcharging  them  in  fuch  a  manner  as  is  hon- 
ourable to  God  and  to  our  Chriftian  profeilion. 

But,  befides  duties,  there  are  various  trials  and 
fufferings  to  which  God  in  his  providence  may  call  us. 
A  confiderable  growth  and  improvement  in  grace  is  ve- 
ry necelfary  to  enable  a  Chriftian  to  go  through  them  in 
a  becoming  manner — to  fubmit  to  the  divine  difpofal 
with  patience — ^to  juftify  God  under  the  evils  and  calam- 
ities he  brings  upon  us — to  truft  God  in  times  of  great 
darknefs  and  trouble,  and  wait  on  him  for  help  and  re- 
lief in  his  own  time  and  way. 

It  needs  fome  proficiency  in  the  fchool  of  Chrift 
to  fay  as  Job  in  aftli^lion,  "  Though  he  flay  me,  yet 
will  I  truft  in  him."  To  cleave  the  clofer  to  God — to 
hate  fin  mere — to  love  God  better — to  walk  more  fted- 
faftly  and  humbly  with  him — to  comfort  ourfelves*  in 
him,  and  rejoice  in  him  when  outward  comforts  fail. 
To  chufe  fuffering  rather  than  fin — to  endure  torture 
rather  than  accept  deliverance  on  finful  terms  argues 
improved  grace. 

When  preferment  is  offered,  and  death  threat- 
ened, the  unfound  profelfor  greedily  catches  at  the 
bait.     Improved  grace  only  refifts  the  temptation. 

TriEAE  is  need  of  improved  grace  to  get  the  ben- 
efit of  afiliftions  and  trials.  There  is  fuch  a  thing  as  a 
Chriftian's  getting  real  good  by  fore  affliftions  and  hea- 
vy trials — a  greater  good  than  deliverance  fr®m  them. 

The 


Ser.  XXII.  effentiallothe  ChriJlianCharaElcr.        361 

The  Pfiilmifl:  could  fay,  "  It  is  good  for  ras  that  I  have 
been  afllifted."  If  the  Chrilllan  fees  more  of  the  van- 
ity of  the  creature— of  his  own  imperfe<fi:ions,  and  need 
of  pardoning  grace  and  divine  aid — if  he  longs  for  free- 
dom from  fm,  nearnefs  to,  and  full  enjoyment  of  God, 
or,  if  he  finds  any  luft  or  corruption  mortified — -over- 
comes any  temptation — has  his  fmcerity  and  interefl  in 
God's  covenant  cleared  up,  or  the  light  of  God's  coun- 
tenance lifted  upon  him  ;  any  of  thefe  is  fuflicient  to 
make  amends  for  the  afiii(ft;ion.  Improved  grace  is  ne- 
celTary  to  reap  the  blefFed  fruits  of  trials  and  afHit^l- 
ions. 

VII.  Lastly,  every  Chriftian  fliould   labour  to 
grow  in  grace,  that  he  may  ripen  for  glory. 

We  are  travelling  towards  the  eternal  v/orld. — 
We  hope  for  bleflednefs  in  that  world.  Surely  then 
we  fhould  defire  to  be  "  Made  meet  to  be  partakers  of 
the  inheritance  of  the  faints  in  light — to  be  conformed 
to  the  image  of  Chrifl — to  grow  up  in  all  things  into 
him  who  is  the  head  and  Saviour  of  his  church,"  and 
iliould  labour  for  it.  Death  is  a  great  change.  But 
not  fo  great  to  an  improved  Chriflian  as  to  others. — 
For  he  is  in  a  good  meafure  attempered  to  the  heavenly 
world.  The  fame  difpofition  is  wrought  in  his  foui, 
which  reigns  in  the  breads  of  the  inhabitants  above  : 
viz.  Love  to  God  and  to  his  fellow  creatures.  His 
hope  and  his  treafure  are  there.  And  he  has  had 
fome  foretaftes  of  the  joys  of  that  world.  Therefore 
he  can  cheerfully  obey  the  fummons  of  death,  while 
thofe  who  are  not  in  an  advanced  (late  of  grace  die 
with  fears  and  reluftance.  The  more  grown  in  grace  a 
Chriltian  is,  ordinarily,  the  ftronger  are  his  hopes,  the 
lefs  his  fears,  and  the  lefs  his  furprize  when  he  arrives 
at  the  world  of  glory.  All  thefe  are  flrong  reafons  why 
Xve  fliould  labour  to  {^rov/  in  grace.     I  proceed 

III.  To  fliow  that  growth  in  grace  is  eiTcntial  \o 
the  Chriltian  charaftcr  :  Or  that  true  Chriflians  do 
grow  in  grace. 

X  X  To 


36a  Hahiiual  growth  in  Grace      Ser.  XXII. 

To  prevent  miftakes,  let  \i  be  remembered,  that 
it  is  not  alTerted  nor  meant  that  this  growth  is  in  every 
i'nflance  immediately  fenfible  or  perceivable  by  the 
Chriftian  himfelf,  or  by  others.  Agur  was  advanced 
in  lioiinefs  when  he  faid,  "  Surely  I  am  more  bruitifli 
than  any  man,  and  have  not  the  underflanding  of  a 
man  ;  I  neither  learned  wifdom  nor  have  the  know- 
ledge of  the  holy."  Paul  ftiles  himfelf  "  lefs  than  the 
leaf^  of  all  faints.'*  Good  men  fee  fo  much  corruption 
in  themfelves  that  they  doubt,  fometimcs  of  the  being 
of  grace  in  themfelves  :  At  fuch  feafons  they  cannot 
difcern  its  growth. 

Let  it  be  further  noted  that  it  is  not  meant  that 
grace  in  a  good  m?.n  grows  every  day — that  it  has  no 
checks,  intervals,  or  even  decays.  The  contrary  is  ev- 
ident. Grafs  and  fruits  may  receive  checks  by  unfea- 
fonable  weather.  Corn  may  wither,  and  yet  be  revived 
by  friendly  rain,  grow  and  come  to  perfection.  David 
feems  for  fome  time  to  be  in  a  declining  frame  of  fpirit, 
r.fter  his  fm  in  the  cafe  of  Uriah.'  Until  Nathan  the 
Prophet  came  to  him  wiih  an  avv'akening  parable.  Af-- 
ter  that  he  was  recovered  and  grew  in  grace. 

Grass  and  fruits  may  grow,  yet  the  growth  not 
be  immediately  perceptible.  In  procefs  of  time  by 
comparing  tliem  with  what  they  v/ere,  we  fee  that  they 
have  grovv'D.     So  it  is  with  grace. 

Where  grace  is  implanted  in  the  foul  by  the  re-s 
generating  infiuences  of  the  divine  fpirit,  it  will  grow 
and  increafe.  "  The  whaler  that  Chrifl  gives  him,  fliall 
be  in  him  a  well  of  w^ater  fpringing  up  into  everlafting 
life."  "  The  meat  which  the  Ton  of  man  fliall  give  un- 
to you  endureth  unto  everlafling  life."  He  that  believ- 
cthon  me,"  f^iith  Chrift,  "  Out  of  his  belly  fliall  flow 
rivers  of  living  water."  What  can  more  fully  fliow 
that  grace  is  a  growing  principle,  and  will  increafe  in 
the  regenerate  ioul  ?  Such  will  have  their  fruit  unto 
holinefs,  and  in  the  end  everlafling  life."  "  He  that 
hath  begun  a  good  work  in  Chriflians  will  carry  it  on 

to 


Ser.  XXIL  effentialio  the  ChriJiianCharccier.       363 

to  the  day  of  Chrifl:."  In  confequence  of  this,  the 
good  man  fears  God  and  efcheweth  evil.  His  love  to 
God  and  divine  things,  and  his  hatred  of  evil  increafe 
and  grow  ftronger  ;  and  the  v/ays  of  religion  grow 
more  familiar  and  delightfome.  "  He  delights  in  the 
law  of  the  Lord  after  the  inner  man.  None  of  God's 
commands  are  grievous  to  him.  "With  full  intoiifenefs 
of  mind  he  ferves  the  law  of  God."  And  he  does  it 
with  increafmg  pleafure.  Thus,  as  Solomon  obferves, 
"  The  path  of  the  juft  is  as  the  fliining  light,  that  fliin- 
cth  more  and  m.ore  unto  the  perfeft  day.'*  This  is  a- 
greeable  to  Job's  obfervation,  "  llie  righteous  iliall 
hold  on  his  way,  and  he  that  hath  clean  hands  Ihall  be 
flronger  and  flronger."  This  is  a  divine  promife  :  And 
it  clearly  holds  out  this  truth,  viz.  that  the  true  ChriH- 
ian,  who  has  that  faith  which  is  genuine,  iliall  grow 
in  grace,  make  progrefs  in  the  divine  life,  and  ripen  for 
glory. 

Grace  implanted  in  the  heart  is  like  a  grain  of 
muftard-feed  ;  though  it  is  fmall  at  firfl  j  yet  it  grows 
to  be  a  large  plant  refembling  a  tree.  The  feed  of 
grace  rem.ains  in  a  good  man  ;  nor  is  it  an  inactive  (ccd, 
but  a  growing  one,  which,  under  proper  cultivation, 
will  bear  much  fruit.  Accordingly  ChrifL  tells  his  difci- 
ples,  "  I  have  chofen  you,  and  ordained  you  that  yc 
lliould  bring  forth  fruit  ;"  and  he  dirc61s  them  to  abide 
in  him,  that  they  may  bear  fruit. 

That  profcflbr,  therefore,  who  does  notgrov/  in 
grace,  and  bring  forth  the  fruits  of  holinefs,  has  rea- 
fon  to  fear  that  he  never  had  a  principle  of  grace  im- 
planted in  his  foul.  If  there  was  a  work  of  grace  wro't 
in  his  foul,  his  foul  is  furely  in  an  unhcalthful  and  dif- 
ordered  frame,  a  frame  in  which  he  cannot  enjoy  the 
comforts  of  religion.  And  when  a  pcrfon  is  in  tliis 
cafe,  and  yetnot  fenfible  that  any  tbiiig  is  wanting  or 
araifs  in  him,  he  is  in  a  very  dangerous  condition. — . 
Lukewarm,  Laodicean  profeiibrs,  who  are  ignorant  of 

their 


364  Habitual  growth  in  Grace    Ser.  XXII. 

their  true  fbte,  and  think  it  better   than  it  is,  are  in 
danger  of  being  rejefted  by  Chriil. 

The  true  Chrillian's  love  to  God  increafes.  The 
divine  character  appears  more  amiable  every  time  he 
contemplates  it.  Every  time  he  views  the  divine  law, 
it  appears  a  more  fit  and  excellent  rule  of  conduft  for 
the  children  of  m.en.  Ke  delights  more  in  it,  and 
irioreearnefbly  longs  for  a  conformity  to  it.  He  fees 
more  of  his  own  defeats,  and  grov/s  more  humble.  He 
is  more  feniible  of  his  dependancc  on  God  for  pardon 
of  fin  and  for  ftrength  to  refifl  temptation  and  to  perfe- 
vere  in  the  ways  of  godlinefs.  His  heart  is  enlarged 
with  gratitude  to  God  for  providing  a  Saviour,  and  op- 
ening a  way  through  which  to  obtain  remiflion  of  fin 
and  grace  and  flrength  fufficicnt  for  our  needs.  He  ap- 
plies to  God  more  frequently  and  more  fervently  for 
pardoning  mercy,  and  quickening  and  ftrengthening 
grace.  He  is  alfo  careful  to  wait  on  God  in  all  the 
v/ays  of  divine  appointment,  that  lie  may  receive  fpir- 
itual  nourifliment  and  growth  in  grace.  And  though 
Chriiliaiis  may  be  ready  to  faint,  when  they  fee  the  dif- 
ficulties they  have  to  encounter,  becaufe  they  find  they 
have  no  light  in  themfelv'^es  ;  yet-  when  they  thus 
"  Vf  ait  on  the  Lord,  they  fhall  renew  their  firength  : 
They  fliall  mount  up  with  wings  as  eagles,  they  Ihali 
run  and  not  be  weary,  they  {hall  walk  and  not  faint. 
They  fliall  go  from  (h-ength  to  fi:rength,  'til  they  ap- 
pear before  God  in  Zion.'* 

J  Id  F  R  0  y  E  M  E  N  T. 

I.  It  is  v/orthy  inquiry,  whether  the  real  caufc 
Vihy  fo  many  are  in  a  fad  uncertainty  refpecling  their 
flate  is  not  their  own  careleffnefs  and  negligence  ?  They 
do  not  duly  prefs  forward  towards  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Chrifl  Jefus.— ■ 
They  do  not  give  all  diligence  to  make  their  calling  and 
eleftion  fare. 

Some  look  back  on  what  they  have  experienced, 
perhaps  a  number  of  years  ago.     They  imagine  it  was 

couverfion  j 


Ser.  XXII.  ejfenilaltothe  ChrtfilanCharailer.       365 

Gonverfion  ;  but  they  are  not  certain,  they  perplex 
themfelves  with  that.  Our  buiinefs  is  rather  to  go 
forward.  If  we  grow  in  grace  it  is  thence  certain  that 
we  have  grace.  If  we  are  negligent  about  growth  in 
grace,  we  cannot  expeft  the  comforts  of  religion,  the 
evidence  of  grace  and  the  good  hope  founded  up- 
on it. 

Some  indeed  expeft  affurances  of  an  interefl:  in 
Chrift  from  the  immediate  witnefs  of  the  fpirit :  But 
they  are  miflaken.  "  The  fpirit  of  God  does  indeed 
bear  witnefs  with  our  fpirits  that  we  are  the  children  of 
God.  This  witnefs,  however,  is  not  an  im.mediate, 
but  a  mediate  one.  "  The  fpirit  witnefleth  with  our 
fpirits,"  therefore  we  mufl  take  pains  with  our  fpirits. 
The  fpirit  works  in  the  fouls  of  Chriftians  thofe  graces 
which  are  the  condition  of  the  promifes.  And  he  ir- 
radiates the  foul  to  fee  the  work  which  he  has  wrought. 
Satan  would  perfuade  the  foul  that  no  fuch  work  is 
wrought.  The  divine  fpirit  excites  to  felf  examination, 
and  in  that  way  aiTifls  them  to  difcern  the  fruits  of  the 
fpirit.     Good  men  obtain  a  good  hope  through  grace. 

II.  Hence  let  us  be  perfuaded  to  examine  our- 
fclves,  whether  we  grow  in  grace.  Let  us,  however, 
beware  of  trying  ourfelves  by  falfe  marks  and  of  con- 
cluding in  our  own  favour  upon  falfe  promifes. 

Do  not  conclude  that  you  grow  in  grace  becaufc 
you  increafe  in  knowledge.  Knowledge  is  delirable, 
and  our  religion  mufl  be  founded  on  it.  But  men  may- 
attain  great  degrees  of  knowledge  and  yet  have  no  true 
grace. 

Do  not  conclude  that  you  grow  in  grace  becaufc 
you  are  zealous  in  religion.  There  is  a  \>iA  zeal  as  well 
as  one  that  is  commendable.  A  felfifh  or  party  zeal 
may  increafe  and  arrive  to  as  high  a  pitch  as  Jehu*s 
when  the  zealot  is  deftitute  of  grace. 

Do  not  conclude  that  you  grow  in  grace  becaufc 
you  are  greatly  affected  with  things  of  a  religious  na- 
ture.    You  may  be  greatly  affcded  with  the  death  of 

Chrifl. 


366  Hab'ifual growth  in  Grace      Ser.  XXII. 

Chrift.     You  may  be  as  much  affected,  perhaps,  with 
any  other  tragical  (lory. 

Do  not  conckide  that  you  grow  in  grace  becar^c 
you  are  more  frequently  in  your  cloiets.  Defire  of  re- 
putation, or  the  force  of  confcience  or  felf  love,  or  hy- 
pocrify  may  prompt  to  that. 

Do  not  conclude  your  growth  in  grace  from  the 
good  opinion  others  entertain  of  you.  There  are  fome 
who  have  a  name  that  they  live,  when  they  are  dead  : 
i.  e.  Are  reputed  to  be  Chriilians,  when  they  really 
are  hypocrites.  Hymeneus  and  Philetus  doubtlefs  were 
renowned  for  piety,  elfe  their  fall  would  not  have  ihak- 
cn  the  faith  of  fome  of  the  faints.     Again, 

Conclude  not  that  you  grow  in  grace  from  this, 
that  you  love  Chriilians  better  than  you  did.  You 
may  love  fome  better  than  you  did  becaufe,  on  acquaint- 
ance with  them,  you  find  them  of  a  fweeter  temper, 
or  becaufe  they  agree  with  you  in  fentiraent  or  praftice, 
are  of  the  fame  party — or  from  fome  other  feh^iih  con-r 
fiderations. 

V^TcuLD  you  knov*^  whether  ^''ou  grow  in  grace, 
\Yj  yourfelves  by  marks  more  certain  than  thefe. 

Do  you  find  that  your  love  to  God  increafes — - 
that  it  is  really  (Ironger  than  it  was  in  time  pad  ?  Are 
you  more  fenfible  that  you  are  always  in  his  prefence  ? 
snd  is  that  fenfe  more  pleafant  to  you  ?  When  your 
i'pirits  are  low,  and  you  enjoy  no  fenfible  divine  com- 
munications, is  it  a  confolaticn  that  God  knows  your 
itate  ;  and  do  you  long  for  nearnefs  to  him.  Do  you 
open  your  mind  freely  to  him  ?  Do  you  find  in  your- 
felves'a  ftedfafl  dcfire  to  pleafe  God,  and  to  avoid 
whatever  is  difpleafmg  to  him  ?  Do  you  find  that  you 
citeera  and  prize  God's  lav/s  more  highly  ?  Do  you  fee 
it's  excellency  more  clearly,  and  long  more  ardently 
for  a  perfcifl  conformity  to  it  ?  Are  you  habitually  re- 
conciled both  to  his  commanding  and  difpofing  will,  and 
find  that  your  will  is  more  readily  difpofed,  in  every 
eircumitance,  to  fubmit  to  whatever  God  would  have 

done. 


Ser.  XXII.  ejfential  to  the  Chrijtian  Character.       367 

done,  borne  or  forborn  ?  Can  you  in  times  of  trouble 
caft  all  your  cares  on  God,  and  poiTefs  your  foul  in  pa- 
tience ?  If  fo,  thefe  are  good  evidences  of  growth  in 
grace.     Further, 

How  is  it  with  regard  to  your  fellov/  men,  do 
focial  aixeftions  ftrengthen,  and  unfriendly  paiTions 
languiili  ?  Do  you  love  your  enemies,  pray  for,  and 
feek  the  good  of  thofe  who  feek  your  hurt  ?  Do  you 
labour  to  overcome  evil  with  good  ?  This  is  truly  a 
Chrifb'an  temper. 

Again,  do  you  grow  more  humble,  and  find 
your  mind  more  emptied  of  pride  and  haughty  imagin- 
ations than  it  was  ?  Humility  is  a  filent,  but  mod  excel- 
lent grace.  God  refifls  the  proud,  but  dwells  with  the 
hunible. 

Do  you  fee  more  and  more  the  uficertainty  and 
vanity  of  all  creature  enjoyments,  and  fet  your  affe^i:- 
ions  on  things  above  ?  Do  you  long  and  labour  for  a 
growing  conformity  to  God,  and  a  meetncfs  to  enjoy 
him,  call  on  him  for  mercy  more  frequently  and  fer- 
vently, and  have  your  hopes  and  expeftations  from  him 
only. 

If  thefe  things  are  in  you,  you  grow  in  grace. 

III.  Labour  to  grow  in  grace.  In  this  v,^ay  you 
"vvill  honour  God  and  religion,  and  promote  your  own 
comfort. 

You  may  afk,  in  what  way  mud  I  labour  for 
growth  in  grace  ?  I  anfiver  ;  by  a  diligent  attendance 
on  the  means  of  grace — on  all  ordinances  of  divine  ap- 
pointment. You  cannot  expe6l:  to  attain  the  end,  if 
younegleft  the  means.  Read  and  meditate  on  God's 
word  day  and  night.  Attend  on  a  preached  gofpel — 
wait  on  God  at  his  table — keep  the  fabbath  holy — -rev- 
erence God's  fan(R:uary — keep  your  heart  with  all  dili- 
gence, and  take  heed  to  your  ways.  Walk  uprightly 
before  God  and  man.  Often  look  forward  to  the  fu- 
ture and  folemri  fcenes  which  await  you,  and  often  re- 
fie<^  and  examine  yourfdves,  and  conlidcr  what  prepa- 
ration 


368  Habitual  growth  in  Grace,  ^c.    Ser.  XXIL 

ration  you  have  made  for  them.  Repent  of  your  fms 
and  mifcarriages  ;  and  beg  pardoning  mercy  of  God  : 
Befeech  him  to  keep  you  from  falling,  to  prefent  you 
faultlefs  before  the  throne  of  his  glory,  and  to  accept 
you  in  his  beloved  Son  Jefus  Chrilt  our  Lord  and  only 
Saviour.     Amen.- 


SERMON 


ij^'S^^^'^^^^^mc^k 


SJERMON  XXIII. 


Oy     WHAT     CONSrirUTES   A     CRIMINAL     CONFORMITT 
TO    THE    WORLD. 


Romans  x.   2.   "  And  be  ye  not  cmformed  to  tjjii 
world.''^ 


^EOPLE,  who  enjoy  the  facred  Scriptures,  rnoft 
generally  acknowledge,  that  they  are  under  obli- 
gation to  rega.rd  the  will  of  God  which  he  has  revealed 
to  them  ;  and  to  feek  a  treafure  in  heaven,  and  not  up- 
on earth.  But  unha|jpily  the  depravity  of  our  heart 
has  too  flrongly  attached  us  to  the  things  of  f:!nfe. 
Many,  in  their  condusSt,  appear  to  labor  more  for  a 
portion  in  this  world  than  for  an  inheritance  in  heaven. 
Surely  it  may  be  faid,  **  A  deceived  heart  hath  turned 
them  afide." 

"  No  man,"  our  Savior  teaches  us,  "  can  ferve 
two  maftcrs."  "  Ye  cannot  ferve  God  and  mammon.'* 
The  apoftle,  therefore,  when  he  befeeches  Chriltians 
by  the  mercies  of  God,  that  they  prefent  their  bodies 
a  living  facrifice,  holy,  acceptable  to  God,  which  is 
their  reafonablefervice,"  fubjoins  the  command,  "  And 
be  ye  not  conformed  to  this  Vv'orid."  Another  apoftle 
fuppofes  chriftians  "  to  know,  that  the  friendfliip  of 
the  world  is  enmity  with  God  :  whofoever  therefore 
will  be  a  friend  gf  the  world  is  the  enemy  of  God." 
Y  Y  Tv:cr 


37^5  On  a  crim'mal  Conformity     Ser.  XXIII. 

Two  thins[s  call  for  our  attention. 

I.  Whln  people  are  criminally  conformed  to  this 
world  :  And 

II.  The  importance  of  not  being  conformed  to  it. 
Several  things  will  be  obferved  in  anfwer  to 

the  quedion, 

I.  When  are  people  criminally  conformed  to  this 
world  ? 

I .  People  are  criminally  conformed  to  this  world, 
when  they  have  more  ardent  defires  to  poITefs  its  enjoy- 
nients,  than  to  promote  the  honor  of  God,  and  prepare 
to  dwell  with  him  in  his  kingdom. 

God,  to  whom  we  owe  allegiance,  is  the  only 
felf  exident  and  infinite  being.  Every  ot:h£r  exiilence 
depends  on  him.  He  is  the  author  of  a.il  good.'  His 
love  fent  Chrid  to  die  for  men.  His  infinite  greatnefs 
and  excellency,  and  what  in  his  love  to  mankind  he  has 
done  for  our  falvation,  unite  to  lay  us  under  obligation 
to  him.  His  firft  commandment  requires,  that  "  we 
love  the  Lord  our  God  with  all  our  heart,  and  with  all 
eur  foul  and  with  all  our  mind."  And  in  harmony 
with  this  he  exprefsly  forbids  to  '''  have  any  other  gods 
before  him.'* 

There  is  no  urgency  of  temptation  that  will  juf- 
tify  a  departing  from  his  holy  way.  To  be  chriflians 
you  mufl  folIoM'-  Chriil:,"  though  to  do  it  you  "  for- 
lake  father  and  mother,  wife,  children,  brethren  and 
lifters,  and  even  your  own  life." 

Mankind  were  created  for  the  fervice  and  glo- 
ry of  God.  The  prefent  life  is  their  time  of  trial  and 
preparation  for  his  future  kingdom.  It  is  now  that  you 
are  to  lay  the  foundation  to  glorify  and  enjoy  God, 
through  eternity.  To  this  your  mod  ardent  defires  and 
all  your  exertions  fbould  be  direfted.  "  Whether 
therefore  ye  eat  or  drink,  or  whatfoever  ye  do,  do  all 
to  the  glory  of  God."  "  Seek  ye  firit  his  kingdoni, 
and  righteoufnefs." 

Now,     - 


Ser.  XXIII.  to  the  World.  371 

Now,  what  is  the  firfl  objeft  of  our  concern  ? 
"What  end  is  firil  in  our  vievr  in  all  our  labours  ?  Are 
our  warmed  defires  toward  God,  and  the  things  of  his 
kingdom  ?  And  do  we  feek  thefe  more  than  the  riches 
or  any  of  the  gratifications  of  the  prefent  world  ?  Are 
thofe  of  us  who  are  poor  in  earthly  fubflance,  fadsfied 
with  our  lot,  efleeming  ourfelvcs  happy  in  having  pre- 
cious advantages  to  obtain  an  inheritance  in  heaven,  of 
unfpeakable  felicity  and  eternal  duration  ?  And  do  they, 
who  are  rich  in  this  world,  ufe  their  goods  in  obedience 
to  Chriil,  to  make  to  themfelves  friends  of  the  mam- 
mon of  unrighteoufnefs  :  which,  when  they  fail,  will 
receive  them  into  everlafting  habitations  ? 

Christ,  in  one  of  his  parables,  has  fet  before  us 
a  ftriking  example  of  conformity  to  the  w'orld.  A  rich 
man,  whofe  ground  brought  forth  plentifully,  thought 
within  himfelf  what  to  do,  to  provide  room  for  all  his 
fruits  and  goods,  and  confident  of  accompiiiliing  his 
plans,  meditated  on  the  completion  of  them  to  fay  to 
his  foul,  "  Soul,  thou  haft  much  goods  laid  up  for  ma- 
ny years  ;  take  thine  eafe,  ca!t,  drink,  and  be  merry." 
All  his  concern  v/as  for  this  life.  You  hear  no  acknow- 
ledgement of  God,  or  providence  ;  no  thankfgiving 
for  the  abundance  which  he  enjoyed  ;  no  confefiTion  of 
fin,  or  thought  of  mortality  ;  no  concern  to  honor  the 
Lord  with  his  fubftance,  or  to  provide  for  the  enjoy- 
ment of  God  in  his  eternal  hingdom. 

2.  People  are  criminally  conformed  to  this  world, 
when  moft  of  their  time  and  thoughts  are  with  delight 
devoted  to  it. 

To  employ  our  time  and  thoughts,  with  ple^fure, 
upon  things  which  pofi^efs  our  aife£lions,  is  natural. 
Our  minds  entertain  them  without  being  v\''earied.  But 
objects,  which  are  viewed  with  indiiference,  or  cold  a- 
verfion,  are  foon  difmifl'ed  and  forgotten.  The  pious 
believer,  whofe  heart  is  filled  with  divine  love,  thinks 
often  of  God,  contemplates  his  perfections  and  provi- 
dence. 


372  On  a  criminal  Conformity     Ser.  XXIII, 

dcnce,  with  pleafure  admires  his  grace,  and  rejoices  hi 
the  hope  of  feeing  him  as  he  is  in  heaven. 

While  employed  in  the  concerns  of  the  prefent 
life,  God  is  often  in  his  mind.  His  defires  afcend  to 
the  realms  of  glory,  and  raife  his  thoughts  in  humble 
fuppHcations  and  pi-aife  to  the  fovereign  Lord  of  all 
worJds. 

Even  the  pleafure  which  he  takes  in  earthly  en- 
joyments, while  it  calls  forth  his  thankfgivings  to  his  di- 
vine benefii(5lor,  reminds  him  of  the  more  precious  fe- 
licity of  enjoying  God.     And, 

is  this  what  we  experience  ?  Men  of  the  world 
look  for  other  pleafurcs,  and  give  other  employment  to 
their  thoughts,  In  their  earthly  pn.rfuits,  they  do  not ' 
c?a'e  to  h?v^e  God  with  them  ;  are  nnmindful  of  his  pre- 
icnce,  and  forgetful  of  their  own  eternal  concerns. 
Their  body  employs  more  of  their  attention  than  their 
immortal  fouls,  and  the  things  of  this  v/orld,  moi-e  than 
thofe  which  relfite  to  eternity.  If  the  word  of  God, 
or  any  alarming  providence  excite  a  momentary  atten- 
tion, their  heart  not  pleafed,  quickly  difmifies  ferious 
thoughts,  and  invites  into  it  more  agreeable  imagina- 
tions. In  pretending  to  wait  on  God,  even  on  his  holy 
day,  and  in  his  houfe  of  prayer,  he  often  is  forgotten, 
and  the  thoughts  which  fliould  be  devoted  to  him  arc 
occupied  upon  tlic  w-orld. 

3.  People  are  criniinally  conformed  to  this  world, 
when  they  rejoice  more  in  having  a  profped  of  earthly 
enjoyments,  than  in  an  equally  encouraging  profpecl  of 
fecuring  fpiritual  and  everlafling  bleilmgs. 

In  proportion  as  men  fet  their  heart  on  any  fup- 
pofed  good,  they  are  made  glad  by  a  favourable  prof- 
pe.5:  of  obtaining  it.  The  world  fiatters  them  with  the 
view  cf  earthly  things  ;  the  word  of  God  invites  by 
the  hope  of  eternal  life.  "Which  of  thefe  gives  us  the 
.greatiit  joy  ? 

The  bible,  which  you  may  read  daily  in  your 
houfes,  the  golpel  wd:iich  you  may  hear  preached  every 

fabbath. 


Ser.  XXIII.  to  the  World,  yji 

iiibbath,  and  the  holy  ordinances  which  you  fee  adrain- 
illered,  afford  precious  advantages  to  know  the  things 
of  God,  and  feck  his  falvation.  The  outpouring  of 
the  Spirit,  in  exciting  an  awakened  attention  to  ever- 
lading  concerns,  and  making  many  wilHng  to  hear  in 
the  day  of  Chrift's  pov\^er,  adds  to  the  hopefulnefs  of 
the  profpe6l  of  fecuring  eternal  life.     And, 

How  are  tliefe  priviledges  viewed  ?  How  is  the 
Spirit  of  God  treated  ?  Does  the  hope  of  falvation  by 
believing  in  Jefus  Chrift  give  you  more  real  pleafure, 
than  any  profpeft  of  worldly  profperity  ?  "Is  gladnefs 
put  into  your  heart  more  than  in  the  time  that  your 
corn  and  your  wine  increafe  ?  It  is  a  criminal  conformi- 
ty to  the  world  that  makes  men  rejoice  in  earthly  good 
more  than  in  the  bleffednefs  of  the  kingdom  of  God. 

4.  People  are  criminally  conformed  to  this  world 
when  in  fceking  its  enjoyments  they  are  not  confcien- 
tioufly  obedient  to  the  will  of  God. 

God  gives  to  his  people  as  much  of  the  world  as 
he  fees  to  be  for  their  good  ;  and  does  not  allow  them 
to  take  any  forbiden  fleps  to  acquire  its  riches  or  grati- 
fications. All  injultice,  and  neglefl:  of  the  diilinftion 
of  right  from  wrong,  are  ouenfive  to  him.  He  faith, 
"  All  things  whatfoever  ye  would  that  men  fhould  do 
to  you,  do  ye  even  fo  to  them."  And  in  all  your  in- 
dulgences he  direfts  you  to  have  an  ultimate  regard  to 
his  glory.  Thefe,  and  other  like  precepts,  and  prin- 
ciples of  action,  fliould  regulate  your  intercourfe  with 
your  fellow  men,  and  all  your  indulgences  of  pleafure. 
That  you  be  temperate  in  eating  and  drinking  ;  that  you 
"  Abitain  from  flellily  lufts  which  war  againil  the  foul ;" 
that  you  be  honell  in  your  converfation,  free  from  de- 
ceit in  buying  and  felling  ;  that  you  do  not  overreach 
the  ignorant,  nor  "  Grind  the  faces  of  the  poor  j" 
that  you  be  fiiithful  to  keep  covenants,  and  to  fulfil  en- 
gagements with  your  fellow  men.  They,'  who  difre- 
gard  thefe  duties  in  ufmg  or  feeking  the  world,  arc 
criminally  conformed  to  it. 

5.  People 


37-r  On  a  mniinal  Co7iformiiy     Ser.  XXIII. 

5.  Pj-opi.e  are  criminally  conformed  to  this  world 
when  they  follow  the  faihion  of  it  difregarding  the  di- 
rections of  God's  word. 

TvIany  things,  which  are  countenanced  or  at  lead 
excufed  by  the  world,  and  fome  in  which  it  glories,  are 
condemned  by  the  laws  of  Chriflianity.  Inftead  of  the 
cflentation  and  haughiincfs  of  pride  and  revenge,  it 
leaches  humility,  pcaccablenefs  and  forgivenefs  of  in- 
juries. The  divine  Jefus  himfelf  is  a  pattern  of  meek- 
siefs,  lowlinefs  of  heart,  patience  under  abufes,  and 
benevolence  even  to  enemies.  His  religion  is  in  like- 
manner  dilHnguiilied,  by  the  love  v»^hich  actuates  his 
true  difciples,  toward  all  men.     But 

The  benevolence  of  the  gofpel  does  not  teach 
compliance  with  men  in  things  which  are  fmful,  nor 
indifference  toward  any  command  of  Chrift,  notwith- 
ftanding  the  world  may  judge  it  to  be  uneffential.  We 
are  fi;ric^ly  forbidden  to  call  any  man  fatlier  upon  earth, 
by  obeying  his  opinion  in  things  of  religion  rather  than 
fhe  word  of  God.  In  our  condefcenfion  to  men  all  the 
flridlncfs  of  Chriflianity  is  to  be  preferved. 

That  conformity  to  the  world  is  evidently  crimin- 
al, which  excufes  the  negle^l:  of  any  divine  inflitution, 
careleilnefs  in  fanftifying  any  part  of  holy  time,  irregu- 
larity of  conduct  in  regard  to  the  feafons  of  family 
woriliip,  and  the  reit  of  ficep  in  the  night,  or  indiffer- 
ence as  to  the  truth  of  gofpel  doctrines,  becaufe  of  the 
variety  of  opinions  which  is  found  among  Chrif lians. 

Christ  teaches  to  be  charitable  toward  men  of 
different  fentjments,  and  not  to  exclude  them  from  our 
fcliovvihiD  for  not  thinking-  v/ith  us  in  things  not  effential 
to  the  life  or  praftice  of  gofpel  religion  :  But  it  is  the 
world  that  teaches  men  not  to  have  an  opinion  of  our 
own  refnci^tingthedoclrinesof  Chriil  nor  to  be  confci- 
encious  and  careful  in  all  things  to  believe  the  truth. 

It  is  the  world  alfo  that  looks  on  the  outward  con- 
duft  ;  while  God  views  th^  heart  as  of  the  firfl  impor- 
tance in  obedience  and  religion.     Out  of  the  heart  the 

mcuth 


Ser.  XXIII.  io  the  World.         '  375 

mouth  fpeaketli ;  and  the  good  man  from  his  good  treiif* 
ure  brintreth  forth  raod  tiiin'T:S. 

6.  People  are  criminally  conformed  to  this  world 
when  of  choice  they  negie6l  any  of  the  inftitutions  of 
golpel  religion,  or  attdid  them  in  a  carelefs  formality. 

The  good  man  is  not  afliamed  in  having  refpecl 
to  all  God's  commands.  And  he  delights  to  draw  near 
to  God.  The  language  which  his  heart  fpeaks,  is,  "  O 
God,  thou  art  my  God  ;  early  will  I  ieek  thee.*' — 
How  amiable  are  thy  tabernacles  !  The  world  ufes  oth- 
er language.  It  has  no  delight  in  God,  in  his  holy 
day  as  devoted  to  fpiritual  reft,  and  religions  worihip,' 
or  in  facred  ordinances  as  inflicntions  for  approaching  the 
divine  prefence.  It  is  conformity  to  the  world  to  omit 
fecret  and  family  prayer,  or  not  to  be  conftant  in  dai- 
ly attending  them,  to  be  fatisficd  with  obferving  only  a 
part  of  the  ordinances  of  Chrift,  to  be  willing  to  have 
frequently  an  excufe  to  neglecl  public  woriliip,  or  in  a 
pretended  waiting  on  God  to  give  liberty  to  the  heart 
to  v/ander  from  him,  and  with  the  fool's  eyes  to  be  at 
the  ends  of  the  earth,  or  occupied  by  whatever  vanities 
alFord  it  amufement. 

The  preparation  of  men  to  aiTemble  for  religious 
fervices  ordinarily  correfponds  with  their  manner  of  pay- 
ing homage  to  God.  The  pious  man.  is  folicitous  by 
felfexamination  and  prayer,  to  ftir  up  a  penitent,  hum- 
ble, believing  and  devout  frame  of  heart,  to  honour 
God  and  receive  religious  improvement  in  attending  his 
worfliip.  They,  who  are  conformed  to  this  world, 
have  other  concerns  on  their  mind.  Their  outward 
drefs,  and  ornaments,  which  are  to  be  feen  of  men,  em- 
ploy their  attention.  To  thefe  their  thoughts  are  prin- 
cipally devoted.  "  What,  know  ye  not  that  to  whom 
ye  yield  yourfelves  fervants  to  obey  j  his  fervants  ye 
are  to  whom  ye  obey  ?'* 

7.  People  are  conformed  to  this  world,  when  they 
are  unfriendly  to  the  requirements  of  Chrift,  which  dire<^"i; 
them  to  give  liberally  of  their  fubftance  to  the  necefliu-y 

fupport 


376  On  a  criminal  Conformity     Ser.  XXIIL 

fuppdrt  of  his  worlliip,  and  the  charitable  relief  of  the 
poor. 

Christianity  confiders  men  as  God's  ftewards 
of  the  goods  of  his  providence,  and  while  it  allows  to 
fake  to  themfelves  for  their  own  necelTities  and  conven- 
ience, as  their  circumflances  will  allov/  ;  it  directs  them 
both  to  do  jufticc  to  all  men,  and  to  make  him  a  pious 
acknowledgement  of  his  right,  in  beftowing  a  due  pro- 
portion of  his  goods  to  the  fupport  of  his  religion,  and 
the  relief  and  maintenance  of  his  poor.  *'  The  labo- 
rer," faith  Chrift  in  a  charge  given  to  his  minifters, 
*'  Is  worthy  of  his  hii-e  :'*  "  Is  v/orthy,*'  as  an  Apof- 
tle  exprelTes  it,  "  Of  his  reward.'*  u^nd  a  reprefen- 
tation  which  Chrift  i^ives  of  the  future  iudoment  noti- 
ces  only  acHons  of  charity  as  entitling  men  to  an  en- 
trance into  heaven,  and  the  neglect:  of  them  as  occa- 
fioning  the  fentenee,  depart  ye  curfed  into  everlafting' 
fire  :  "  For  I  was  an  htingred,  and  ye  gave  me  no 
meat  :  I  was  thirfty  and  ye  gave  me  no  drink.  I  was 
a  ftranger,  and  ye  took  me  not  in  :  Naked  and  ye  cloth- 
ed me  not  :  Sick,  and  in  prifcn,  and  ye  vifited  me  not.'^ 
It  is  to  no  purpofe  that  any  in  reply  ailv,  when  faw  we 
thee  in  any  of  thefe  needy  circumltances  and  neglected 
the  duties  of  charity  ?  He  will  anfv/er,  "Verily  I  fay 
unto  you,  in  as  much  as  ye  did  it  not  to  one  of  the 
leiift  of  thefe"  my  brethren,  "  ye  did  it  not  to  me. 
And  thefe  fliall  go  aw'ay  into  everlafting  puniiliment." 

In  doing  afts  of  juilice,  in  which  are  included  a 
reafonable  recompence  to  Chrlft's  minifters  for  their 
fervices  performed  by  his  appointment,  with  the  fup- 
port of  Chriftian  ordinances  in  obedience  to  his  word, 
men  are  to  be  governed  by  the  univerfal  laws  of  equi- 
ty. In  afts  of  charity  they  are  to  be  guided  by  their 
own  judgment  exercifed  under  the  influence  of  the  gen- 
eral principles  of  chriftianity.  God  leaves  us  thus  to 
the  decifions  of  our  own  minds,  that  we  may  manifeft 
what  we  are.  But  he  tells  us  that  we  always  have  the 
poor  with  us,  and  when  we  will  may  do  them  good  j 

and 


SeR.  XXIIL  to  the  World.  ^Il 

and  that  if  any  man  have  this  world's  good  and  feeth 
his  brother  have  need,  and  all  men  are  his  brethren, 
and  ihutteth  up  his  bowels  of  corapairioi:  from  him, 
the  love  of  God  cannot  dwell  in  him. 

The  world  often  makes  a  parade  of  doing  jud:- 
ice  and  giving  alms.  God  approves  of  upright  and 
benevolent  views  in  the  heart.  "  If  there  be  firft  a; 
willing  mind,"  in  regard  to  deeds  of  charity,  "  It  is 
accepted,  according  to  what  a  man  hath/'  and  the  a- 
bility  which  God  hath  given  him  to  be  liberal  of  his 
fubflance. 

But  v/hen  men  poiTefs  the  ability,  and  are  called 
of  providence  to  do  alms,  it  is  not  of  Chrift  but  in  con- 
formity to  the  world  that  they  are  reluflant  to  give  left 
haply  as  they  fay  in  their  heart  they  themfelves  may 
want  in  old  age,  or  their  children  may  want  after  they 
are  dead.  "  Cafe  thy  bread  upon  the  waters/*  faith 
the  wife  man  ;  "  For  thou  flialt  find  it  after  many 
days."  And  faith  Chrid,  "  Take  no  thought  for  the 
morrow  :  For  the  morrow  lliall  take  thought  for  the 
things  of  itfelf."  In  feeking  firft  the  kingdom  and 
the  rightedufnefs  of  God,  they,  who  truft  in  him,  have 
his  promife  of  enough  of  all  eardily  good  ;  and  not  to 
believe  him,  in  a  pr^ftical  dependence  on  his  truth,  is  to 
be  conformed  to  the  world. 

What  further  claims  our  attention  in  reg'ard  to 
this  fubjeft,  is, 

11.  The  importance  of  not  being  conformed  to 
this  world. 

God,  who  poiTeffes  all  poliible  excellency,  and 
who  gave  being  to  all  creatures,  is  the  rightful  fove- 
reign  of  the  vdiole  creation. 

But  notwithitandimj  his  infinite  f^oodne^s  and  al- 
mighty  power,  a  rebellion  has  taken  place  a?,ainrt  him. 
The  devil  began  it  in  heaven,  and  being  caft  out  of 
thofe  abodes  of  holinefs,  he  tempted  the  parents  of 
our  race  to  ^n  ;  and  by  his  fiiccefs  in  feducing  them  in- 
to apoilacy  he  became,  as  an  Apoftle  calls  hira,  the  God 
Z  z  of 


378  On  a  criminal  Conformity     Ser.  XXIIL- 

of  this  world.  As  the  prince  of  the  world  he  reigns 
in  ihe  hearts  of  the  children  of  difobedience,  and  holds 
all  the  wicked  in  allegiance  to  him,  as  fubjeds  of  his 
kingdom. 

To  deflroy  his  hateful  dominion,  the  church  of 
Chrift:  is  fet  up  among  men  ;  requiring  them  to  return 
to  God,  and  ferve  him  in  faith  and  holinefs.  The  gof- 
pel  proclaims  pardon  and  life  to  thofe  who  come  out  of 
the  devil's  kingdom,  and  believe  in  Jefus  Chrift  as  their 
Lord  and  Saviour.  Their  day  of  probation  is  given  to 
them  that  they  m.ay  choofe  to  whom  they  will  belong, 
and  fhow  themfelves  by  their  works.  Ai  the  fame  time 
all  the  authority  of  God,  all  the  love  of  Jefus,  and  all 
their  hope  of  eternal  life  by  Chrift  command  and  urge 
them  to  renounce  the  devil,  forfake  their  conformity  to 
the  world,  and  give  themfelves  wholly  to  God,  to  be 
faved  by  Jefus  Chrift. 

To  comply  with  this  appointment  and  demand  of 
lieaven,  in  oppoiition  to  the  powers  of  hell,  is  the  end 
for  which  you  enjoy  your  day  of  probation,  and  all  the 
privileges  of  grace.  Your  everlafting  falvation  de- 
pends on  your  doing  it.  The  day  of  judgment  will 
glorioully  exalt  Chrift,  and  com.plete  his  triumph  over 
all  his  enemies.  Then  they,  who  fliall  have  prefented 
their  body  a  living  facrifice  to  God,  fliall  be  rewarded 
with  eternal  life  ;  they,  who  are  conformed  to  this  world, 
will  be  doomed  to  eternal  death. 

The  doom  will  be  juft  ;  for  conformity  to  the 
world  violates  the  firft  obligation  that  you  are  under  to 
God  your  creator  and  preferver,  and  to  Chrift  your  re- 
deemer. "  The  friendfliip  of  the  world  is  enmity  with 
God,"  rejefts  his  Son,  and  righteoufly  expofes  to  his 
everlaftins:  wrath. 

And  what  can  tliis  world  give  to  thofe  who  are 
Gonfor'.Yied  to  it,  that  fiiould  allure  you  to  rilk  the  lofs 
of  all  future  happinefs  ?  How  momentary  is  the  long- 
eft  earthly  life  }  How  uncertain  you  are  of  tomorrow  ? 
Conformity  to  this  world  can  no  more  prolong  the  pre* 

fent 


Ser.  XXIII.  to  the  World,  379 

fent  life  than  it  can  give  the  future.  It.  cannot  even  fe- 
cure  a  fucceffion  of  pleafure  while  you  are  here. 

Sinful  gratifications  are  deceitful,  and  like  poif- 
oned  liquors  produce  moral,  and  often  bodily  difeafe 
and  pain.  Thus  the  firft  fin  of  the  parents  of  our  race, 
by  which  they  thought  to  become  as  Gods,  depraved 
the  whole  human  nature,  as  well  as  turned  man  out  of 
paradife,  entailed  death  on  his  children,  and  brought 
the  world  under  a  curfe. 

Who,  that  is  fober,  does  not  fee  that  drunken- 
nefs  and  gluttony  are  a  deceitful  road  to  pleafure  ; 
that  they  debilitate  the  moral  and  rational  powers,  de- 
ftroy  health,  wafle  property,  turn  man  to  a  beafl,  and 
bring  on  him  fliame,  want,  and  an  untimely  and  awful 
death?  Other  fins  are  hke  enemies  of  happinefs.  They 
debafe  the  moral  faculties,  difordcr  the  paffions,  fub- 
ieft  the  reafon  to  prejudices,  make  man  an  enemy  to 
himfclf  \  occafioning  either  fenfelefs  ftupidity,  or  pain- 
ful remorfe  and  fearful  forebodings  of  future    mifery. 

Would  you  fee  an  example  of  what  the  world 
can  do  toward  making  man  happy,  read  in  the  book  of 
Efther,  the  hiftory  of  Haman,  and  hear  him  in  the 
height  of  his  riches  and  earthly  grandeur,  unbofom 
himfelf  to  his  wife  andfelefl  friends,"  yet  all  this  avail- 
eth  me  nothing,  fo  long  as  I  fee  Mordecai  tiie  Jew  fitting 
at  the  kings  gate."  So  fmall  a  circumftance,  which 
"jvould  not  produce  any  emotion  in  a  mind  under  ihe 
government  of  religion,  was  fufiicient  to  deprive  him  of 
the  relifii  of  all  his  greatnefs. 

To  this  unhappinefs  does  conformity  to  this  world 
reduce  man,  who,  in  his  original,  Vv^as  made  in  the  image 
of  God.  Such  are  the  deftruftive  effe^ls  of  fin  in  vi- 
tiating our  capacity  to  enjoy  the  good  things  of  divine 
bounty.  And  do  you,  to  whom  the  invitation  is  giv- 
en to  accept  refloration  to  the  likenefs  of  your  creator, 
choofe  to  remain  in  your  apoftacy,  fiaves  to  the  lufts  of 
your  father  the  devil  ?  Shall  fin  reign  in  your  mortal 
body,  and  hold  you  in  bondage  to  the  world  ?  Tliink 

of 


3oo  On  a  criminal  Conformity     Ser.  XXIII. 

of  what  your  redeemer  has  done  and  fuffered  to  pur- 
chafe  you  fpiriLual  freedom.  Do  you  bear  his  name,, 
and  feel  no  gratitude  for  his  death,  nor  any  effectual 
defire  to  be  conformed  to  bis  life  ?  And  has  the  love  of 
God,  of  which  Chrift  is  the  raeifenger  to  our  world,  np 
power  over  your  heart,  to  raife  your  afFe^ions  to 
things  divine  and  heavenly  ?  To  what  end  are  you  fa- 
voured v/ith  the  word  of  God,  and  the  ordinances  of 
•  gofpel  worfliip  ?  Why  are  life  and  immortality  brought 
to  light,  and  falvation  offered  you  freely  on  terms  of 
grace  ?  And  what  is  the  benefit  of  your  being  told  that 
in  God  you  live  and  move  and  have  your  being  ?  If 
knowing  all  thefe,  and  with  heaven  and  hell  before 
your  eyes,  you  difbelieve  the  truth  of  deity  and  follow 
the  allurements  of  the  deceiver  ?  In  vain  are  you  in- 
formed of  the  refarreftion  of  the  dead,  and  of  the 
glory  of  the  faints,  in  coming  from  their  graves  in  the 
iikenefs  of  the  glorified  body  of  Chrift,  if  ftill  your 
minds  continue  enilaved  to  the  world.  Yet  do  ye  call 
yourfelves  Chridians,  brethren  of  him  who  in  emin- 
ence is  the  Son  of  God  ?  Are  ye  begotten  to  a  lively 
hope  by  his  refLirre^lion  from  the  dead  ?  My  friends, 
"  Wliofoever  is  born  of  God  overcometh  the  world." 
And  they  who  are  truly  difciples  of  Chrift:  and  worthy 
to  bear  his  nam.e,  *'  Are  not  of  the  world,"  as  he, 
when  on  earth,  was  "  Not  of  the  world."  Be  per- 
fuaded  that  your  ruling  affeftions  and  your  manner  of 
living  decide  your  chara-fler,  "  If  any  man  love  the 
world  the  love  of  the  Father  is  not  in  him." 

In  the  view  of  God's  majefty,  holinefs,  and  au- 
thority requiring  you  to  be  like  him  ;  of  his  love  to 
men,  and  the  death  of  Chrift  for  their  redemption  ;  of 
the  ftiortnefs  of  your  continuance  in  the  prefent  world, 
the  unfatisfying  nature  of  earthly  enjoyment,  and  the 
importance  of  this  feafon  of  trial  and  preparation  for  e- 
ternity  ;  and  of  the  folemn  importance  of  death,  the 
refurre£tion,  the  final  judgment,  and  eternal  life  or  e- 
ternal  death,  be  perfuaded  inftantly  and  renewedly  to 

prefent 


Ser.  XXIII.  to  the  World.  382 

prefent  your  bodies  a  living  facrifice,  holy,  acceptable 
to  God  which,  certainly,  "  Is  your  reafonable  fervice  ; 
and  be  ye  not  conformed  to  this  world  ;  but  be  ye 
transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove  what  is  that  good  and  acceptable  and  perfe^ 
will  of  God.'' 


SERMON 


SERMON  XXIV. 


RELIGION  FRE^ENTLY   CORRUPTED   BT  HUMAN  SPE6^ 
ULATIONS. 


CoLossiANS  II.  S.     Beware  leji  any   7nan  fpoil 
you  through  Philofophy. 


COLOSSE  was  a  confiderable  city  in  Phrygia,  not 
far  from  Laodicea  and  Hierapolis.  It  is  now  in 
ruins  ;  and  the  memory  of  it  preferved  chiefly  in  this 
epiPilci,  which  the  Apofde  Paul  wrote  while  he  was  a 
prifoner  at  Rome,  having  learned  their  circumflances 
from  Epaphroditus. 

Though  Paul  had  not  feen  them  ;  yet  he  had  a 
very  earned:  concern  for  their  good.  Therefore  he 
wrote  this  epillle  to  them,  to  caution  and  warn  them 
againfl  deceivers,  and  cflabliili  them  in  the  Ghriilian 
faith.  He  cautions  them  againfl:  thofe  who  would 
*'  beguile  them  with  enticing  words."  Errorifl;s  and 
falfe  teachers  generally  appear  with  a  flow  of  zeal  and 
earneltnefs  in  religion  5  they  make  great  pretences  ;  and 
"  By  good  v/ords  and  fair  fpeeches  they  deceive  the 
hearts  of  the  fimple,'*  who  are  not  aware  of  their  de- 
fif^ns.  Aoainfl:  fuch  we  mufl:  be  on  our  guard.  There 
are  fome  who  fpeak  fair,  yet  we  are  not  to  believe 
them,  becaufe  there  are  feven  abominations   in  tUei*- 

hearts. 


Ser.  XXIV.      by  Human  Speculations.  383 

hearts.  Wouid  we  avoid  their  fnarrs,  wc  miifi:  be 
rooted  in  Chriit,  built  up  in  him,  and  eilabliiliedin  the 
faith,  as  we  have  been  taught  in  the  oracles  of  divine 
revelation. 

In  the  text  the  Apoftle  gives  a  general  caution, 
and  warns  us  Vv^hence  the  danger  is  nioft  likely  to  arife. 
*'  Beware  left  any  man,"  let  him  make  Vv^hat  pretences 
to  religion  or  knowledge  he  will,  "  fpoil  you,"  make 
a  prey  of  you,  or  rob  you  of  your  ChrifLlanity.  And 
this  will  moll  probably  be  attempted  through  a  pretence 
to  philofophy  and  fuperior  knowledge  ;  which  is  really 
in  this  view,  but  "  Vain  deceit."  Thefe  men  are  de- 
ceived through  the  pride  and  vanity  of  their  own  hearts. 
They  fancy  they  know  more  than  others,  and  are 
*'  Vainly  puffed  up  in  their  fieftily  mind."  They  neg- 
le£l  divine  revelation,  and  lean  on  their  own  under- 
flanding.  They  fpeculate  on  matters  of  religion. — 
They  pretend  to  be  refiners  in  religion,  and  to  flrike 
out  more  rational  plans  of  worihip  ;  but  they  deviate 
from  the  path  of  truth,  and,  inftead  of  improving, 
corrupt  religion. 

In  this  way  religion  has  been  generally  corrupted  j 
and  there  is  great  danger  of  its  being  flill  corrupted, 
and  men  defpoiled  of  it,  by  thofe  of  this  turn  of  mind. 

That  we  may  fee  this  more  clearly,  I  would  ob- 
ferve. 

That  religion  is  a  conformity  to  the  will  of  God, 
in  heart  and  life,  in  faith  and  practice. 

That  the  will  of  God,  refpe£ting  matters  of  re- 
ligion, is  made  knov/n  to  men  by  revelation.  Hov/ 
much  of  God  and  divine  things  man  would  have  known 
by  the  meer  ufe  of  his  rational  pov^^ers,  had  he  contin- 
ued in  his  primitive  ftate,  we  cannot  determine.  A 
revelation  from  God  to  teach  men  fome  important  points 
in  religion,  for  ought  we  know,  might  have  been  then 
necelfary.  Be  that  as  it  may  ;  a  revelation  is  needed 
in  our  prefent  lapfed  ftate,  to  fliow  us  whether  .God 
will  pardon  fmners,  and  reftore  them  to  his  favour,  and 

oil 


384  Religion  frequently  corrupted   Ser.  XXIV. 

on  what  terms.  Such  a  revelation  God  has  gracioufly 
afforded  to  the  children  of  men.  We  have  it  in  the 
fcriptures  of  the  Old  and  New  Tefiament.  This  rev- 
elation was  made  at  fundry  times,  as  the  circumftances 
of  the  world  required.  It  is  now  complete.  It  con- 
tains all  that  is  neceffary  for  us  to  know,  believe  and 
praflife,  in  order  to  pleafe  God  and  obtain  falvation,- 
Infidels  have  put  in  various  cavils,  and  endeavoured  by 
all  their  art  and  fubtilty  to  (liake  and  undermine  the 
foundation  of  the  fcriptures  as  a  divine  revelation.— 
But  all  their  cavils  and  pleas  have  been  foiidly  anfvver- 
ed  and  refuted.  The  evidence  that  the  fcriptures  are  a 
divine  revelation  is  clear  and  irrefragable.  Our  relig- 
ion therefore  mud  be  conformable  to  the  fcriptures  and 
grounded  upon  them.  "Whoever,  therefore,  would 
lead  us  off  from  thofe  to  feek  religion  elfe  where,  oi*' 
wrefl  the  fcriptures  from  their  genuine  meaning,  to  fup- 
port  do61rines  or  tenets  of  man's  invention,  and  would 
lead  us  to  embrace  fuch  dcclrines  or  tenets,  would  rob 
and  fpoil  us  of  our  richeft  privileges. 

The  Apoftle  Paul  was  a  man  of  great  learning 
as  Vv'ell  as  piety.  He  was  well  acquainted  with  human 
nature,  and  with  the  hiftory  of  mankind.  He  knew 
how  religion  had  been  corrupted  in  various  parts  of  the 
world,  by  whom,  and  under  what  pretexts.  He  knew 
that  human  nature  was  the  fame,  and  that  the  fame 
temptations  v/ould  be  likely  to  prevail  in  future  time^ 
as  had  prevailed  in  times  pafl:. 

Religi-;n  had  been  corrupted  by  human  fpecu- 
lations.  God  revealed  to  Adam  his  purpofe  of  fend- 
ing a  Saviour  into  the  world,  and  appointed  a  way  of' 
woriliip  for  man.  The  true  religion  was  taught 
by  the  Patriarchs  to  their  children.  When  men 
increafed  ihey  had  ftated  inftrudors.  Noah  was  a 
preacher  of  righteou'hds.  His  fon~^  t-iught  the  true 
religion  and  wayof  worfhip  to  the.r  pollerity.  In  pro- 
cefs  of  time  rtligion  wan  corrupted  and  idolatry  fet  up 
inile-ud  of  the  worfljip  af  the  true  God. 

.     This 


Ser.  XXIV.      by  Human  Speculations* 


o":?' 


This  was  done  by  men  who  boafted  of  learning 
and  abilities  fuperior  to  others.  They  did  not  like  to' 
retain  the  true  God,  and  true  way  of  worfliip,  in  their 
knowledge.  They  profeifed  to  point  out  and  teach  a 
more  rational  way  of  worfhip  and  fcheme  of  religion. 
But  "  They  became  vain  in  their  imaginations,"  or 
reafonings,  "  And  their  fooliili  heart  was  darkened  ; 
profeiTmg  themfelves  (o  be  wife,  they  became  feels, 
and  changed  the  glory  of  the  uncorruptible  God  into 
an  image  made  like  to  corruptible  man,  and"  (what 
ieems  more  llrange)  "  To  birds,  and  four  footed  beafts, 
and  creeping  things  :  They  changed  the  truth  of  Go(f 
into  a  }ye."  i.  e.  into  an  idol,  which  was  imagined  to 
be  what  it  is  not. 

The  common  people,  in  former  ag-Ss,  \verc  very 
ignorant,  they  had  no  books,  no  advantages  to  obtain 
knowledge.  The  learned  were  puffed  up  with  pride. 
They  delighted  in  difputing  and  making  a  £hew  of  their 
knowledge.  They  affumed  the  title  of  Sophoi,  wife 
men.  Tlie  Apoftle  reproves  them  for  their  arrogance. 
*'  Profeffjiig  themfelves  to  be  wife."  Sophoi,  wife  men, 
*'  They  became  fools."  The  vulgar  however  were 
led  by  them.  In  procefs  bi  time  that  title  feemed  too 
arrogant.  They  therefore  took  to  themfelves  the  more 
modefl  title  of  philofophers,  which  fignifies  lovers  of 
wifdora.  But  though  the  title  was  more  modefl,  yet 
the  perfons  v/ho  took  it  were  not.  They  made  great 
pretences  to  knowledge  and  wifdom.  But  they  fhew- 
ed  their  folly  in  this,  that  they  fhould  think  there  was 
divine  perfection,  in  a  piece  of  carved  wood,  in  a  beafl, 
or  a  ferpent.  Yet  they  led  people  to  worfiiip  thefe  un- 
der a  pretence  of  it's  being  an  advancement  in  religious 
knowledge — a  more  rational  worfliip — a  refinement  in 
religion. 

There    ever  have  been  perfons   of  this  cafl  5 

who  fancied  themfelves  wifer  and  deeper  fighted  in  m.at- 

ters  of  religion  than  others,  fpeculated  in  them,  andj 

under  pretence  of  refining  and  amending,  corrupted  it. 

A  A  a  Philosophy 


3S6'  Religion  frequently  corrupted    Ser.  XXIV,- 

Philosophy  was  firfl  fludied,  and  religion  firfi: 
corrupted  in  Chaldea.  Egypt  was  next  the  feat  of 
learning  ;  and  religion  was  corrupted  there,  much  in 
the  fame  manner  as  In  Chaldea,  by  philofcphical  refin- 
ing, t 

Athens  was  the  feat  of  learning  next  ;  and 
though  they  were  fuperflifioully  religious  hi  the  Apof- 
tle's  day,  and  worfliiped  a  multiplicity  of  Gods,  yet  the 
ti'ue  God  was  to  them  the  unknown  God.  Their 
philofophers  feem  to  be  the  teachers  of  religion,  at  ieafl: 
of  the  moral  part  of  it.  Myfleries  of  religion,  "iis  they 
called  them,  that  is,  particular  forms  of  worfliip,  per- 
formed to  this  or  that  particular  God  or  Goddefs,  were 
known  only  to  the  priefls,  not  taught  publicly — taught 
only  to  thofe  who  were  training  up  to  officiate  in  them, 
or  to  fome  noble  perfon  defirous  to  learn  them.  Their 
principal  inflruftors  were  the  philofophers.  Thefe 
were  divided  into  various  fecis.  Paul  was  encountered 
by  the  epicureans  and  floicks.  It  is  neediefs.  and 
would  be  tedious  to  give  an  account  of  the  dillerent 
fects  of  philofophers  and  their  different  tenets.  Who- 
ever is  acquainted  with  the  writings  of  thofe  philofo- 
phers, who  lived  in  or  near  the  apoflle's  day,  knows 
that  their  philofophy  confided  principally  of  logick, 
metaphyiicks,  and  ethicks.  Seneca's  morals  are  among 
their  beft  performances.  That  philofonher  was  un- 
doubtedly acquainted  with  Paul  at  Rome,  and  got  Tome 
of  tlie  befl  things  he  wrote  from  Paul.  But  how  con- 
fufed  is  he  in  many  points  ?  Had  he  believed  and  flu- 
died  divine  revelation,  he  would  have  given  us  a  much 
better  performance. 

Whenever  men  have  fet  up  their  own  reafon  as 
theftandard,  and  rejefted  divine  revelation,  they  have 
given  us  very  defeftivc  and  maimed,  and,  in  raofl  in- 
flances,  very  abfurd  fyftems  of  religion.  We  need 
not  go  back  to  heathen  -writers  for  the  proof  of  this. 
The  writers  among  the  moft  learned  modern  deifls  con- 
firm it. 

But 


Ser.  XXIV.      by  Unman  Speculations.  387 

But  it  is  not  by  the  fpeculatlons  of  tliefe  only 
tlip.t  religion  has  been  corrupted.  Chriilianity  was  ear- 
ly corrupted  by  the  Gnoflicks  ;  men  who  made  great 
pretenfions  to  liiperior  knowledge  ;  likewife  by  Cerin- 
thus..  Ebion,  the  Nicolaitans,  and  other  hercticks. 

No  man  of  any  confiderable  note  who  has  broach- 
ed a  new  fcheme  in  religion,  how  heretical  or  fanatical 
foever,  but  has  had  a  number  of  followers,  and  fome 
admirers.  Thefs  admirers  generally  go  into  the  ex- 
tremes of  thofe  whom  they  follow,  where  they  differ 
moft  from  the  opinions  commonly  taught  and  embrac- 
ed, and  frequently  pufn  them  further  than  the  original 
author  dcfigned.  un^Jer  pretence  of  fuperior  know- 
ledge or  '/eai  ;  and  many  times  not  only  pervert  the 
truth,  but  the  defipn  of  the  crig;inai  author.  Thus 
religion  is  corrupted  by  degrees,  and  the  fe^laries  be- 
come more  corrupt  than  the  firft  founder  of  the  fe6t. 

Metaphysical  reafbnings  have  been  fometimes 
very  prejudicial  to  religion.  When  men  have  taken 
wrong  data,  i.  e.  things  for  granted  and  as  a  founda- 
tion, which  were  not  true,  their  reaibnings  from  them, 
however  fpecious,  were  not  folid,  and  confequently 
not  juilly  conclufive  :  The  fpecious  appearance  of  rea- 
foning,  however,  has  led  others  into  miilakes  and  er- 
rors. 

NoTwiTFisTANDiNG  the  Apoflle*s  caution  fh  the 
text,  chriflianity  has  been  greatly  corrupted,  alraofi:  in 
every  age,  by  men  who  pretended  much  knowledge, 
zeal,  and  piety.  Many  of  the  ancient  fathers  of  the 
chriftian  church,  by  endeavouring  to  reconcile  Chriili- 
anity to  the  do6irines  of  Plato  and  Ariflotle,  greatly 
injured  it. 

Popes,  and  even  councils  have  diflionoured  Chrif- 
tianity,  and  perverted  the  Chriftian  fyftem,  by  their 
fpeculations.  Under  pretence  of  rendering  religion  a 
more  rational  fervice,  and  the  worfhip  of  God  more 
devotional  to  us,  and  more   acceptable   to  him,  they 

have 


3S5  Religion  frequently  corrupted    Sep..  XXIV. 

have  introduced  a  worfliip  nearly  fimilar  to  that  of  the 
heathen  o^  old. 

WhercIn  confifls  the  dilFerence  between  the  an- 
cient image  worfliip  and  that  of  modern  date  ?  Between 
that  they  paid  to  their  departed  heroes,  and  that  which 
is  paid  to  the  faints  of  the  papal  calendar  ?  Were  not 
the  defigns  and  ends  profelTedly  the  fame,  viz.  that  they 
might  obtain  their  influence  with  the  fupreme  God  for 
the  benefit  of  the  worfliippers  ? 

H'VE  not  the  errors  of  pppery  been  introduced 
and  continued  much  in  the  fame  manner  as  the  errors  in 
the  Jewifli  church  in  our  Saviour's  day  ?  The  fcribes 
and  Pharifees,  men,  who  profefled  the  greatefl:  knov/- 
Ic&gc  and  zeal,  collected  or  compiled  many  things  in 
religious  worfliip  and  praftice,  v/hich  they  called  tradi- 
tions of  the  ciders,  and  made  them  of  equal  or  fuperior 
authority  to  the  written  law  of  God  :  and  popes  and 
councils  have  done  the  fame  :  And  both  the  one  and  the 
other  have  made  void  the  exprefs  law  of  God  by  their 
traditions. 

A  TOO  fond  attachment  to  the  philofophy  of  Pla- 
to and  Ariftotle  in  fome,  and  an  over  fond  attachment 
to  the  fpeculations  of  popes  and  councils  in  others, 
greatly  impeded  the  reformation. 

Men  of  literature  are,  many  times,  too  fond  of  the 
philofophical  notions  which  they  imbibed  in  the  courfe 
of  their  education.  Men  of  reading  have  their  favour- 
ite authors.  If  any  errors  are  contained  in  thefe,  they 
are  greedily  and  imperceptibly  em^braced  and  riveted  in 
the  mind.  An  eloquent  preacher  or  an  elegant  writer 
is  ape  to  be  admired,  and  while  the  beauty  of  his  llyle, 
or  the  fweetnefs  of  his  oratory,  captivates,  his  errors  are 
not  feen.  Oratory  was  a  branch  of  learning  which  the 
Apoflle  might  well  couch  under  the  more  general  term 
philofophy,  and  might  properly  caution  us  againfl:  be- 
ing led  by  it  into  error. 

Men  of  diftinguiflied  parts  and  learning,  many  times, 
relying  on  their  own  underflianding  and  not  on  God, 

embrace 


•Ser.  XXIV.    hy  Human  Speculations,  3^9 

embrace  great  and  dangerous  errors.  When  this  i?  the 
cafe,  they  generally  do  much  injury  to  religion.  Mofl 
of  the  heretics,  who  have  made  any  confiderable  fig- 
ure in  the  world,  have  been  men  of  this  fort.  They 
prided  themfelves  in  their  parts  and  learn'ng — were  not 
content  with  the  doftrines  of  religion  commonly  taught 
and  received — fpeculated  on  them,  and,  under  a  view 
of  correcting  and  amending,  corrupted  them.  They 
were  defirous,  like  Diotrephes,  of  having  the  preemin- 
ence, broached  their  peculiar  tenets  in  fuch  a  manner  a? 
they  thought  raofl  likely  to  take  with  others,  perhaps 
atfirft  with  caution,  and  when  they  had  got  admirers 
and  followers,  more  openly,  carried  a  great  ihow  of 
zeal  for  purity  of  religion  and  the  good  of  men  with 
them,  and  fupported  their  tenets  by  a  ilicw  cf  argument 
and  with  great  confidence.  By  thefe  means  many  have 
been  fpoiled  of  feme  of  the  bed  parts  of  religion,  and 
led  into  grofs  and  dangerous  errors.  And  if  the  life  of 
the  herefiarch  was  blamelefs,  and  he  reputed  a  man  of 
piety,  the  danger  has  been,  the  greater,  and  the  herefy 
become  the  more  extenfivt. 

The  ignorant  and  unlearned,  in  which  number 
is  included  the  bulk  of  mankind,  in  mofl;  ages  and  coun- 
tries, generally  follow  popular  leaders,  both  in  religion 
and  politicks.  If  a  leader  is  famed  as  a  wife  politician 
and  a  good  man,  he  has  great  afcendency  on  both  of 
thefe  accounts.  This  was  the  cafe  with  Mahomet.  He 
was  a  fubtil  politician  ;  and  pretended  to  be  taught  of 
God,  by  the  miniftry  of  the  angel  Gabriel.  By  the 
help  of  a  monk,  he  compofed  his  Alcoran,  in  which  he 
ufed  his  utmofl  fagacity  and  art  to  form  a  fyflem  of  relig- 
ion wherein  Jews,  Chrlftians  and  heathen  could  unite  : 
But  he  corrupted  judaifm  and  chriflianity  to  do  it. 
His  reputation  was  fpread  abroad,  his  followers  increaf- 
cd,  he  foon  had  an  army,  propagated  his  religion  by 
fire  and  fword,  and  laid  the  foundation  of  a  great  em- 
pire. 

The  fubtilty  and  craft  of  Mahomet,  and  the  ig- 
norance 


390  Religim  frequently  corrupted  Ser.  SXIV. 

norance  Ox^  the  people  in  that  day  and  that  part  of  the 
world  were  great.  lie  was  indefatigable,  and  had  Ibme 
remarkable  advantages  to  carry  his  points.  The  bifli- 
op  of  Rome  became  pope,  or  the  man  of  fin,  much  a- 
bont  the  fame  time  that  Mahomet  fet  up.  Though  the 
myftcry  of  iniquity  had  been  longer  working  in  the 
bifliops  of  that  fee,  yet  the  popes  arrived  at  the  height 
of  their  power  more  gradually.  A  fucceilion  of  bifh- 
ops,  each  puiled  up  witli  pride  at  their  elevation  to  the 
fee  of  Rome,  then  the  feat  of  empire,  took  every  meaf- 
ure  their  cunning  could  devife  to  aggrandife  themfelves 
and  the  fee.  They  gradually  prevailed  over  the  clergy, 
and  by  their*means  over  the  populace,  their  exorbitant 
pov/er  and  titles  were  afterwards  acknowledged  by 
kings  and  princes  v>^ho  wanted  their  affiftance. 

Mahomet  pretended  that  both  Jews  and  Chrilt- 
ians  had  corrupted  their  religion,  and  that  he  was  fent 
xs  an  extraordinary  prophet,  by  God  to  reform  what  was 
amifs,  and  teach  and  propagate  the  true  religion.  In 
thefe  pretences  he  was  not  fingular,  though  he  was  un- 
ufually  bold  and  alTuming.  For  though  the  popes  have 
added  many  ceremonies  to  divine  woriliip  under  a  pre- 
tence of  making  it  more  devotional  and  acceptable  ; 
yet  m.oft  hereticks  of  note  have  pretended  that  religion 
was  corrupted,  either  in  doctrine  or  praclice,  and  that 
their  tenets  were  conformable  to  the  original  fland- 
ard,  the  fcriptures,  to  the  doctrines  and  precepts  of 
Chriil  and  his  apoftles.  Whoever  will  read  the  hift- 
ory  of  them,  will  find  that  this  has  generally  been  the 
cafe.  How  extravagant  and  wild  foever  were  the  no- 
tions they  embraced  or  dodtrines  they  taught,  they  pre- 
tended tlicy  were  contained  in  the  fcriptures.  But 
they  commonly  wrefi:  the  fcriptures  to  make  them  com- 
port v/ith  their  fpecukitions.  The  fcriptures  mufl  be 
taken  literally,  or  allegorically  jufc  as  fuits  their  fcheme 
or  notions. 

Such  teachers,  how  corrupt  foever  the  do£lrine$ 
arc  which  they  embrace  and   teach,  generally  make  a 

fhev/ 


Sbr.  XXIV.         by  Human  Speculations.  391 

fliew  of  great  zeal  to  refonii  errors  and  propagr.te 
truth.  They  ufually  pretend  that  fomething  is  amifa 
either  in  the  doctrines  or  pradice  commonly  taught  and 
received,  in  thofe  places  where  they  go  to  preach, 
which  needs  to  be  reformed  ;  and  feme  of  them  infm- 
iiate  that  they  are  Ipecially  called  of  God  to  promote 
fuch  a  reformation — tliat  they  Iiave  had  their  eyes  op- 
ened by  the  divine  fpirit  to  fee  the  ttuth — they  give' 
out  hints  that  the  churches  in  thofe  paris  or  their  teach- 
ers are  corrupt— that  it  is  a  dead  time  in  religion,  and 
that  even  good  men  are  afleep — that  it  is  time  to  roufe- 
up — that  if  they  would  attend  to  their  preaching,  and 
open  their  eyes,  they  v/ould  fee  the  truth.  Thus  '■^  By 
good  words  and  fair  fpeeches  they  deceive  the  hearts  of 
the  fimple.'*  They  caufe  them  to  think  they  are  really 
what  they  pretend  to  be  ;  and  though  "  They  privily 
bring  in  damnable  herefies,"  yet  "  Many  follow  their 
pernicious  ways,  by  reafon  of  whom  the  way  of  truth 
is  evil  fpoken  of,  and,  through  covetoufnefs,  they, 
with  feigned  words,  make  merchandife  of  them.^' 

RlforivI'.tioh  in  religion  has  been  necelTary  at 
various  tim.ss  ;  it  was  fo  when  popery  had  ovcrfpread 
great  part  of  the  Chrifri?,!!  world.  Ti  e  churches  had 
embraced  do^flrines  which  the  fcripturcs  did  not  teach, 
and  gone  into  praftices  which  the  fcriptures  did  not  al- 
low. Should  any  of  the  churches  thus  deviate  from 
the  plain  and  elieniial  rules  of  the  feripture,  a  reforma- 
tion would  be  necelTary. 

But  Avhen  we  iee  a  man  zealous  to  proniiotc  a 
reformation  in  the  church,  and  introduce  a  new  dofirine 
or  practice,  we  &ould  confider  whether  a  reformation 
in  thofe  points  is  neeeffiiry  in  reality,  or  only  in  pre- 
tence— whether  religion  would  gain  or  loofe  by  it — 
whether  the  pretended  reformer  may  not  have  fomc  iln- 
iller  vievvs  and  bafe  defigns  ;  and,  what  the  confequcii- 
ces  v/ouid  be.  Coukl  we  have  a  fair  viev/  of  the  aim> 
of  many  of  thefe  fpeculating  reformers  in  religion,  we 
ihould  fmd  that  either  pride  and  ambition,  a  d^Mlre  of 

popularity 


392  Religion  frequently  corrupted   Ser.  XXIV.- 

popularity  and  applaufe,  or  fome  other  felfifh  motive  was 
at  the  bottom.  Men  may  zealoufly  affeft  yoti  and  yet 
liot  well. 

If  therefore  we  fee  a  man  zealoufly  engaged  to 
promote  innovations  in  the  churches,  either  in  dodrine, 
worfliip  or  conduct,  whatever  pretences  he  may  make 
to  fuperior  knowledge  or  fanftity,  we  have  reafon  to 
fUfpeft  and  watch  that  man.  Should  he  endeavour  ta 
introduce  his  reforming  plans  into  thofe  churches,  and 
among  people  who  are  found  in  the  faith,  and  under 
pretence  of  love  ta  the  fouls  of  men,  and  defire  to 
promote  purity  in  religion,  cenfure  thofe  minifters  of 
churches,  whom  God  has  owned  and  blelTed,  becaufe 
they  differ  from  him  in  fome  fentiments  or  praftices  ;  be- 
ware of  that  man.  He  has  not  the  fpot  of  God*s  chil- 
dren. He  has  not  yet  learned  of  Chrifl  to  be  meek 
and  lowly  of  heart — ^^to  efteem  others  better  than  him- 
felf — to  ipeak  evil  of  no  man — ^to  put  on  charity.  Ef-, 
pecially  if  you  find  that  he  is  fhy  of  the  minifters  oi 
the  gofpel— ^if  he  fliuns  wife  and  good  men — if  he  tries 
to  work  on  the  minds  of  the  lowefl  clafs  and  moil  ig- 
norant people— if  he  enters  into  their  houfes,  and 
"  Leads  captive  filly  women,"  he  has  the  marks  of  a" 
feducer,  who,  "  Ky  good  v/ords  and  fair  fpeeches  de- 
ceives the  liraple."  Let  him  firft  caft:  the  beam  out  of 
his  own  eye,  before  he  attempts  to  pull  the  mote  out  of 
another^s.  Let  him  reform  himfelf,  before  he  attempts 
to  reform  others.  For  generally  fuch  reformers  arc 
the  perfons  who  have  the  greateft  need  of  being  re- 
formed. 

The  caution  in  the  text  is  needed  by  us  as  well 
as  by  the  Coloflians.  Mankind  are  much  the  fame  in 
all  ages  and  countries.  Some  are  difpofed  to  lead,  and 
others  are  difpofed  to  follow  them  j  and  in  every  age 
there  have  been  falfe  teachers  and  men  have  been  mif- 
led  by  them.  We  are  told  by  the  apoftle  Peter  (Ep. 
2.  Chap.  ii.  v.  i.)  That  this  will  be  the  cafe. — 
There  is  a  fpirit  of  error  as  well  as  of  truth.     We  have 

many 


$ER.  XXIV.      by  Human  Speculat'iGm .  393 

many  cautions  againft  liflening  to  feducers  and  being 
led  aflray.  "  The  fpirit  fpeaketh  exprefslyj  that  in  the 
latter  times  fome  fliall  depart  from  the  faith,  giving  heed 
to  feducing  fplrits,  and  do&ines  of  devils."  Some 
fah'e  teachers  are  fo  corrupt,  and  fo  engaged  to  propa- 
gate their  errors,  that  they  make  no  hefitation  at 
"  Speaking  lies  in  hypocrify,"  What  bafe  and  fordid 
views  have  fuch  ! 

Others  are  of  an  enthufiaflic  turn  of  mind.—- 
They  fpeculate  on  matters  of  religion,  and  very  fre- 
quently run  into  the  marvellous  or  mydical.  They  may 
have  parts  and  learning  :  But  their  difpofition  to  fearch 
out  themyftical  meaning  of  fcripture,  and  explain  it  to 
others,  and  their  confidence  in  their  own  judgment,  ac- 
companied with  great  zeal,  has  had  an  unhappy  influ- 
ence on  others.  They  have  been  led  thereby  to  en- 
thufiafm  and  fanaticifm.  This  has  been  greatly  injuri- 
ous to  religion.  For  while  numbers  have  been  led  a- 
way  by  fuch  perfons,  othefs  on  the  contrary  have  been 
induced  to  think  religion  altogether  myfterious,  to  think 
the  bible  unintelligible  or  inconfiPcent.  Men  of  parts 
and  learning,  by  the  tenets  and  conduft  of  thcfe  vifion- 
aries,  have  been  influenced  to  difcard  the  bible,  and 
feek  for  religion  from  the  light  of  nature.  For  men 
are  apt  to  be  on  extremes. 

Such  apologies  have  been  given  for  the  bible, 
and  divine  revelation  and  the  truth  and  excellency  of 
the  Chriftian  religion  have  been  fo  clearly  demonflrat- 
cd  by  pious  and  learned. men,  that  the  flrong  holds  of 
deifm  have  been  overthrown.  Neverthelefs  men  of 
learning  and  genius,  fpeculating  on  religion,  on  philo- 
fophical  or  metaphyfical  principles,  have  laboured  to 
fupport  deiilical  principles  by  wrelling  the  fcriptures. 
The  endlefs  punifliment  of  the  Vv^icked  is  not  cofliilLent 
with  their  notions  of  divine  benevolence.  .  Ot\  this  ac- 
count the  deiirs  re]e£l:ed  divine  revelation,  becaufe  this' 
doflrine  was  plainly  held  forth  therein  :  But  thcfe  lat- 
ter fpeculators  pretend  to  have  found  a  falvo  for  thaty 
B  B  b  in 


^94  Religion  frequently  corrupted    Ser.  XXIV. 

in  the  fcriptm-es,  which  the  Deity  overlooked,  viz. 
That  all  men  will  be  faved  by  Chrift.  But  "  Great 
men  are  not  always  wife."  They  have  frequently 
corrupted  religion  by  their  fpeculations,  and  not  lefs  by 
thefe  than  others. 

Whoever  diligently  fearches  the  fcriptures  with 
an  honed:  defire  to  know  the  truths  will  find,  that,  by 
the  obedience  and  facrifice  of  Chrifl,  a  waj  is  opened 
whereby  God  can  pardon  finners  and  receive  them  in- 
to his  favour  on  a  plan  in  which  all  the  perfections  of 
Deity  harmonize.  The  terms  on  which  v/e  may  be 
pardoned  and  faved  are  plainly  revealed.  Thofe,  who 
comply  with  thofe  terms,  will  be  faved.  Thofe,  who 
reje<fl:  them  and  continue  obftinate  and  impenitent  in  fin, 
•will  be  puniflied  :  And  it  is  not  in  the  power  of  lan- 
guage to  exprefs  the  perpetuity  of  punifliment  in  clear- 
er or  ftronger  terms  than  the  fcripture  does. 

"  To  the  law  and  to  the  teilimony,  whofoevcr 
fpeaketh  not  according  to  this  word,  it  is  becaufe  there 
3s  no  light  in  him."  "  Though  any  man,  or  an  angel 
from  heaven,  preach  any  other  do61;rine,  than  that 
contained  in  the  facred  oracles,  let  him  be  accurfed.'* 
"  If  there  come  any  unto  you,  and  bring  not  this  doc- 
trine, receive  him  not  into  your  Iioufe,  neither  bid  him 
God  fpeed  :  For  he  that  biddeth  him  God  fpeed  is  par- 
taker of  his  evils  deeds."  "  Thefe  things  have  I  writ- 
ten unto  you  concerning  them  that  feduce  you  ;"  that, 
by  thefe  folemn  warnings  and  cautions,  you  might  be- 
ware of  them,  and,  according  to  the  direftion  of  Chrifl, 
"  Take  heed  that  no  man  deceive  you."  "  They  fliall 
deceive  many  :  And,  if  pofilble,  {hall  deceive  the  very 
cleft."  Therefore,  "  Let  no  man  deceive  you  with 
vain  words,"  or  fpecious  pretences  of  love,  zeal,  or 
purity. 

The  contents  of  religion  are  the  raofl  folemn  and' 
weighty.  God  has  made  us  rational  creatures,  moral 
agents,  capable  of  loving,  fearing  and  obeying  him, 
capable  of  endlefs  happinefs  or  mifery.     He  has,  in  the 

facred 


jSer.  XXIV..      by  Human  speculations.  395 

facred  oracies,  i^t  life  and  death  before  us,  and  affured 
us  "  That  he  will  render  to  every  one  according  to  his 
works.  To  them  who  by  patient  continuance  in  well 
doing  feek  for  glory,  honour  and  immortality  ;  eternal 
life  :  But  unto  them  that  are  contentious,  and  do  not 
obey  the  truth,  but  obey  unrighteoufnefs,  indignatjon 
and  wrath  ;  tribulation  and  anguifli  upon  every  foul  of 
man  that  doth  evil."  That  fuch  will  be  punifhed  with 
everlafting  deflruftion. 

Wl  are  to  ufe  the  faculties  and  advantages  which 
God  has  given  us  in  examining  whether  the  bible  has 
the  genuine  marks  and  tokens  of  a  revelation  from  God, 
and  is  to  be  received  as  fuch  ;  or,  in  other  words, 
whether  the  Chriftian  religion  is  the  only  true  religion. 
Whe'i  we  have  examined  the  arguments  for  that,  and 
found  rhem  conclufive  ;  wt  are  to  take  the  fcriptures  for 
our  rule  in  all  m.atters  of  religion.  Our  next  care  fhould 
be  to  underftand  what  that  religion  is  which  they  con- 
tain— what  we  are  to  believe,  what  we  fliould  do,  and 
what  we  (hould  forbear.  In  the  next  place  we  mull 
comply  with  our  duty,  both  in  heart  and  life. 

We  are  not  to  turn  afide  from  the  path  of  duty 
to  the  right  hand  or  to  the  left. 

You  profefs  the  religion  of  Jefus.  "  As  ye  have 
therefore  received  Chrifl  Jefus  the  Lord,  fo  walk  ye  in 
him  ;  rooted  and  built  up  in  him,  and  eitabliflied  in  the 
faith,  as  ye  have  been  taught ;  that  ye  be  henceforth 
no  more  children  toifed  to  and  fro,  and  carried  about 
with  every  wind  of  do^rine,  by  the  fleight  of  men, 
and  cunning  craftincfs  whereby  they  lie  in  wait  to  de- 
ceive.'* 

We  iliould  take  heed  that  we  indulge  no  bias  or 
prejudice  in  our  minds.  If  we  have  any  favourite  fet 
of  notions,  or  any  particular  doftrine  or  praftice,  which 
we  are  fond  of  and  wifli  to  be  true,  Qr  v/ifli  to  fupport 
by  the  fcriptures  ;  in  fuch  cafe  we  are  in  great  danger 
of  embracing  error.      For  men   will  itrongly   argue 

themfelves 


o,g6  Religion  frequently  corrupted    Ser.  XXIV. 

thcmfclves  into  a  belief  of  what  they  wilh  to  be  true, 
and  fancy  they  find  fupport  for  it  from  the   fcriptures. 

We  ought  to  look  to  the  Father  of  lights^  by  fer- 
vent  prayer,  in  the  name  of  Chrift,  for  the  teachings 
of  his  fpirit  with  his  word,  to  lead  us  into  all  truth  and 
duty — to  preferve  us  from  the  errors  and  fnares  to 
which  we  may  be  expofed,  and  guide  our  feet  in  the 
way  of  peace.  We  lack  wifdom,  let  us  allc  it  of 
God  ;  he  gives  liberally  and  upbraideth  not.  God  re- 
fifteth  the  proud,  but  gives  grace  to  the  lowly.  The 
meek  will  he  guide  in  judgment,  and  teach  his  way. 

L^.T  us  therefore  learn  meeknefs  of  Chrift,  truft 
in  the  Lord,  and  not  lean  to  our  own  underftanding  : 
Then  will  he  guide  us  by  his  counfel,  and  keep  us  by 
his  power,  direft  our  hearts,  and  eftablifh  our  ways,  de- 
liver us  from  every  evil  work,  and  preferve  us  unto  his 
heavenly  kingdom. 

Now  unto  him  that  is  able  to  keep  you  from  fall- 
ing, and  to  prefent  you  faultlefs  before  the  prefence  of 
his  glory  with  exceeding  joy  ;  to  the  only  wife  God  our 
Saviour,  be  glory  and  majefty,  dominion  and  power, 
both  now  and  ever.     Ammn, 


SERMON 


4  ^■? . 


C^^j^^'^'l?^^^^^ 


SERMON  XXV 


fi£ASONS   FOJi  FRE^'ENT  MEDITATION  ON  DEATH  AND 
JUDGMENT. 


Psalm  xxxix.  4.  Lord  make  me  io  knowmine 
end^  and  the  meajure  of  my  days,  what  it  is  ;  that  I  may 
know  how  frail  I  'am. 


T  is  conceived,  that  this  pfalm  was  written  by  Da- 
vid, when  his  mind  was  difquietcd  with  a  confider- 
ation  of  the  profperity  of  the  wicked,  and  the  advcrli- 
ty  of  the  godly.  Though,  while  the  pfalmift  was  muf- 
ing  upon  the  unequal  difpcnfations  of  providence,  the 
fire  of  palTion  burned  within  him  ;  yet  he  prevented 
his  paffion  breaking  forth  into  reproachful  refieftions  a- 
gainfl  God.  "  I  faid,  I  will  take  heed  to  my  ways, 
that  I  fin  not  with  my  tongue.  I  will  keep  my  mouth 
as  with  a  bridle  while  the-wicked  is  before  me."  Eith- 
er in  my  prefence,  or  in  my  mind.  "  I  held  my  peace 
even  from  good,  and  my  lorrow  was  llirred."  When 
the  pfalmift  opened  his  mouth,  and  fpake  with  his 
tongue,  he  made  the  prayer  of  the  text.  "  Lord  make 
me  to  know  mine  end,  and  \ht  meafure  of  my  days, 
what  it  is  ;  that  I  may  know  how  frail  lam,"  While 
David  contemplated  his  end,  the  Ihortnefs  and  uncer- 
tainty of  his  own  life,  and  the  life  of  other  men,  and 
that  after  death  comes  the  judsment,  when  every  man 

ihall 


398  Rcafons  for  meditation        Ser,  XXV. 

lliall  receive  according  to  his  works.  It  ferved  to  calm 
his  mind  with  refpeft  to  the  difpenfatlons  of  providence 
in  the  profperity  of  fmners  and  the  adverfity  of  the 
rifrhteous  :  He  rrfolves  to  rife  above  the  frowns  and 
flatteries  of  this  world,  and  to  make  God  his  hope,  his 
only  portion. 

In  attending  to  the  text,  I  fliall  attempt  to  fhew, 
the  Import  of  David's  prayer — the  importance  and  adt 
vantage  of  keeping  the  fliortnefs  of  life,  and  the  cer- 
tainty of  death  and  the  judgment  in  fight. 

I,  Wi-  will  fliev/  the  import  of  David's  prayer  in 
the  text. 

"  Lord  m.ake  me  to  know  mine  end."  It  is  not 
to  be  conceived,  that  in  this  petition,  David  expreffeth 
a  defire,  that  he  might  be  informed  of  the  exact  time, 
the  year,  and  day  when  his  life  Ihould  end.  It  was 
not  the  ufaal  method  of  divine  procedure,  thus  to  af^ 
jcertaln  men  of  the  time  of  their  exit.  God  hath  kept 
the  day  of  death  a  fecret  from  men,  (no  doubt)  for  this 
wife  reafon,  that  they  might  not  defer  a  preparation  for 
It,  but  be  always  ready.  Agreeably  we  have  this  coun- 
fel  from  Chrift,  "  Therefore  be  ye  alfo  ready  :  For  in 
fuch  an  hour  as  yc  think  not,  the  fon  of  man  cometh," 
Mat.  xxlv.  44. 

This  petition  might  exprefs  the  defire  of  David, 
that  he  might  be  fully  eftabiifhed  m  the  belief  of  his 
diliblutioii  ;  that  he  might  keep  death  in  fight  ;  daily 
feel  hlrafelf  a  dying  man,  conftaotly  cxpofed  to  have 
the  thread  of  life  broken,  and  the  grave  opened  to  re- 
ceive him. 

"  And  the  meafure  of  my  days,  what  it  is."— 
We  might  here  obierve  again,  that  the  pfalmlfl  doth 
i!0L"  aik  to  be  informed  of  the  exaft  m^eafure  of  his  life  ; 
hov/  many  years,  months  and  days  he  fhouM  continue 
in  this  v/or  d  :  Bat  that  he  might  knov^  the  meafure  of 
his  days  to  be  very  fliort  :  That  he  might  conllantly 
bear  it  upon  his  mind  that  life  v/as  uncertain  and  mo- 
mcntary.     He  dcfn-es  to  feel  the  truth  of  that  declara^ 

tioii 


S  z  R .  X  X  v.      en  Death  and  'Judgment.  3  9  9-^ 

tion  of  the  apoftle  James.  (James  iv.  14.)  "  For 
u'hat  is  your  life  ?  It  is  even  a  vapor  that  appearelh  for 
a  little  while,  and  then  vaniiheth  away."  Agreeably 
to  this  feeling,  the  pfalmifl:  obferves  in  the  verfe  follow- 
ing the  text,  "  Behold  thou  hall  made  my  days  as  an 
hand  breadth,  and  mine  age  is  as  nothing  before  theCy 
verily  every  man  at  his  beft  ftate  is  akcgether  vanity." 

"  That  I  may  knovi^  how  frail  I  am."  The  laft 
claufe  of  the  text  is  a  clew  to  the  proceeding,  and  fur- 
niflieth  us  with  the  reafon,  why  the  pfalm^iil  defired  to- 
knov^^  his  end,  and  the  meafure  of  his  days  :  He  was 
defirous  to  keep  death  in  fight,  and  the  ihortnefs  and 
uncertainty  of  life,  that  he  might  be  fenfibie  what  a 
frail  dying  man  he  was,  and  in  tin's-  apprehenfion  of 
the  matter  that  he  fnight  be  in  conftant  readinefs  to^ 
meet  death,  and  appear  before  his  Judge.     "We  pafs 

2d}y.  To  fliew  the  reafons  for  frequent  meditation 
upon  the  flicrtnefs  of  life,  upon  death  and  the  judg- 
ment that  follovv's,  and  the  advantage  that  may  arife 
from  it. 

I.  This  may  ferve  to  care  men  of  envy  and  im- 
patience. 

It  is  probable  that  the  pfalmid  felt  fomething  of 
the  rottennefs  of  envy  in  his  bones  when  he  penned  "Ci-.t, 
context ;  the  iire  burned  Vvhile  he  beheld  the  wici'cd 
in  profperity,  and  the  righteous  plagued  ail  the  day 
long:  But  when  he  turned  his  attention  to  his  end, 
when  he  beheld  death  in  full  profpecl,  the  meafnre  of 
his  days  fliort  and  the  judgment  following  upon  life  be- 
ing clofed  ;  he  appears  to  lofe  this  envious  fpirit,  and 
embraceth  a  calm  ftate  of  mind.  And,  v.  liy  fliould  not 
aviev/  of  the  fliortnefs  of  life  operate  in  this  v/ay  "i 
Why  fliould  men  be  envious  and  impatient,  when  tiiey 
are  to  tarry  here  but  for  a  moment,  when  they  are  coii- 
ftantly  in  danger  of  death  ?  VvHrat  ground  is  there  for 
envy  and  impatience,  when  the  life  of  all  men  is  upon 
the  fame  precarious  foimdation  as  our  ov/n,  and  man  at 
his  belt  flate  is  altogether  vanity  .''  The  time  of  life   is 

too 


409  Reafonsfor  meditation        S'er.  XXV, 

too  fllort  and  uncertain  to  render  it  worth  our  while  to 
make  a  great  ado,  about  our  own  worldly  circumftan- 
ces,  or  the  fituation  of  others.  Were  men  to  continue 
in  this  world  for  ever,  it  might  alter  the  matter,  and 
put  a  different  face  upon  profperity  and  adverfity  : 
But  as  this  is  not  their  continuing  city,  it  is  foolifli  and 
fmful  to  make  a  great  noife  and  buille  about  their  circum- 
flanci^s  in  life,  and  by  envy  and  impatience  render  our 
brcail  like  the,  troubled  fea,  which  cannot  reft,  but 
cafteth  up  mire  and  dirt. 

If  men  arc  under  the  rod  of  God  by  a  conne£lion 
being  broken  ;  by  being  divided  in  twain,  or  a  limb 
taken  off,  why  fliould  they  be  impatient  ?  Though  the 
wound  bleeds  freely,  and  is  Very  painful  to  endure  : 
Yet  it  is  to  be  endured  but  for  a  day.  ^  Death  is  near 
us  even  at  the  door,  and  the  next  blow  which  he  gives- 
may  fall  upon  our  guilty  head,  and  his  hand  is  already 
railed,  armed  v/ith  the  deadly  weapon.  Is  it  not  be- 
caufe  we  think  of  living  long  in  this  v/orld,  that  the 
death  of  our  friends  is  fo  excefllvely  painful  to  us,  that 
the  fword  ts  fo  keen  that  we  not  only  figh,  cry,  and 
groan,  but  are  prone  to  murmur  and  complain  when  we 
feel  it  !  Vv^ere  we  to  follow  our  friends  the  next  week 
or  day,  this,  methinks,  would  help  to  filence  us,  and 
^check  our  impatient  fpirit.  No  man'  can  fay  how  foon 
his  life  may  befiniflied  :  And  if  he  felt  himlelf  a  dying- 
man  in  a  dying  world,  it  muft  to  a  degree  break  the 
cd.gz  of  his  forrow,  remove  his  impatience,  and  calm 
his  reftlefs  foul.  Efpecially  this  view  of  life  Vv^ould  have 
this  tendency,  when  v/e  confidered  death  introducing  us 
to  judgment,  when  we  muft  give  account  of  ourfelves 
to  God,  and  receive  according  to  our  works.  Envy  and 
impatience  under  the  afflicting  hand  of  Providence  are 
exercifes  of  mind  exceeding  criminal,  and  oiTenfive  to 
heaven,  and  we  may  well  dread  to  have  them  produced 
at  the  bar  of  God,  for  we  could  not  juftify  this  temper 
before  our  Judge,' though  the  affli^ion  had  been  ever 
fo  pungent  under  which  we  exercifed  it* 

To 


Ser.  XXV.      on  Beaih  and  "Judgment,  46: 

2.  To  contemplate  life  in  its  fhortnefs  and  finiflied 
by  death,  may  ferve  to  teach  men  the  evil  nature  and 
the  deftra^live  confequences  of  fin. 

When  death  is  ccutemplated,  and  \vc  fee  men 
dying  round  us,  and  feel  ourfelves  following,  do  not 
our  tlioughts  repair  to  the  procuring  caufe  of  this 
mortality  ?  Do  we  not  confider  fm,  as  commifTioning 
death  againft  us,  and  breaking  the  ground  to  receive 
ns  !  Do  we  not  fecolle6t  that  palfage  of  holy  fcripture,. 
Rom.  vi.  II.  "  VtTherefore  as  by  one  man  fm  entered 
into  the  world,  aiid  death  by  fm,  and  fo  death  hath 
palTed  upon  all  men,  for  that  all  have  finned."  Death 
is  the'  wages  of  nn.  The  dilfolution  of  the  body  was 
one  thing-  intended  in  the  death  which  was  threatened 
to  our  firft  parents  fliould  they  eat  of  the  forbidden 
tree.  When  they  were  called  before  the  bar  of  God 
this  was  one  part  of  the  fentence  paffed  upon  them. 
Gen.  iii.  19.  "  For  dult  thou  art,  and  unto  duft  {halt 
thou  return.*'  We  cannot  well  avoid  including  tempo- 
ral death  in  the  fentence,  for  it  is  particularly  mention- 
ed, *'  Unto  duft  fiialt  thou  return.'"  From  this  fent- 
ence we  are  m.ore  eafily  taught  the  death  of  the  body 
than  the  death  of  the  foul,  though  fpiritual  and  eter- 
nal death  are  included  in  it.  When  the  death  of  the 
body  is  confidercd  as  the  fruit  of  fin,  the  evil  nature  and 
deflirudtive  confequences  of  it  are  reprefented  in  a  flrik- 
jng  manner.  What  wafte  doth  death  make  in  our 
world  !  What  multitudes  hath  it  fwept  from  the  flage 
of  a£lion  !  Innumerable  have,  gone  to  the  grave,  and 
death  is  daily  gaining  trophies  in  our  worM.  Death 
fpares  neither  age  nor  fex.  It  is  not  contented  with 
withered  limbs,  and  a  conquell  over  thofe  who  are 
ftpoping  for  years.  Death  attacks  the  gay  and  fpright- 
ly  ;  thofe,  whofe  breads  are  fall  of  milk,  and  whofe- 
bones  are  moiftened  with  marrow  ;  it  cuis  dov/n  thofe 
who  are  in  the  prime  of  life  and  heighth  of  ufefulnefs  ; 
it  breaks  the  flrongeft  connections^  and  tears  thofe  a- 
funder  who  are  one  flefli,  who  feel  more  like  one  thail 
C  c  c  tv/ain. 


402  Reafom  for  ineditation       Ser.  XXV, 

twain.  Nor  dotli  the  infant  efcaps  the  avenging  fword 
of  death  ;  frequently  he  is  introduced  to  hfe,  draws  a 
few  breaths,  and  breathing  out  his  foul  in  dying  groans, 
quits  the  (lage  of  aftion  before  he  can  difcern  between 
good  and  evil. 

Yea  death  triumphed  over  the  Lord  of  glory.— 
The  fon  of  God  was  found  in  falhion  as  a  man,  and  hum- 
bled himfelf,  and  became  obedient  unto  death,  even  the 
death  of  the  crofs.  Such  was  the  evil  of  fin,  that,  to  atone 
for  it,  Chrift  mud  make  his  foul  an  offering  ;  as  without 
Ihedding  of  blood  there  was  no  remiffion ;  Chrilt  our  pall- 
over  was  facrificed  for  us  j  he  bore  our  fms  in  his  own  bo- 
dy on  the  tree. 

"When  we  thus  take  a  view  of  this  world,  as  a 
dying  one,  and  confider  fm  as  the  procuring  caufe  of 
this  wafleand  devadation  of  the  race  of  Adam,  muft  it 
not  reprefent  fin  as  exceedingly  llnful  and  deflru(5live  ? 

A  CON3IDER.ATION  of  llic  ihcrtncfs  of  life  may 
ferve  to  heighten  our  fenfe  of  the  evil  of  fin.  I'he 
antediluvians  lived  to  a  much  greater  age  than  genera- 
tions of  men  at  the  prefent  day.  The  men  of  the  old 
world  rofe  to  fuch  a  heighth  in  wickedncfs,  and  the  earth 
was  fo  filled  with  violence  that  God  determined  to 
fvveep  off  the  inhabitants  by  a  flood  of  v/atcrs.  To 
prevent  the  increafe  of  wickednefs,  the  age  cf  man  is 
cu/tailed,  and  by  degrees  reduced  to  threefcore  years 
and  ten.  Such  was  the  evil  nature  of  fin,  and  fo  prone 
"were  men  to  pra^life  it,  that  their  age  was  ma;de  a  hand 
breadth,  an  inch  or  two  of  time  that  they  m.ight  not 
have  opportunity  to  rife  in  fin,  ancf  become  giants  in  ini- 
quity, as  did  the  antediluvian  world. 

While  death  is  making  flicli  devaftation  in  our 
world,  wafting  one  generation  after  another,  taking 
our  friends  from  our  fide,  and  rending  them  from  our 
l>ofom,  let  us  learn  the  evil  nature  of  fin,  and  the  dc- 
ftruftive  confequences  of  it ;  and  may  we  be  excited 
herefrom  to  cleanfe  ourfelves  from  all  filthinefs  of  flefli 
and  fpirit,  perfefting  holinefs  in  the   fear  of  God.— — 

'.rhr; 


Ser.  XXV.       on  Death  and  Judgment.  403 

The  death  of  the  body  Is  but  a  fraall  part  of  the  wages 
of  fm.  Sin  is  the  death  of  the  foul.  The  fecond  death 
awaits  the  finner,  and  imlefs  we  repent  we  fliall  all 
likewife  perifh.  By  timely  repentance  and  faith  in  the 
redeemer  let  ns  feek  an  efcape  from  eternal  ruin.  Be- 
ing united  to  Chrifl  by  faith,  though  we  muil  undergo  a 
diffolution  of  the  body,  yet  we  fliall  efcape  the  fecond 
death,  and  the  body  will  be  railed  at  the  great  day 
fafliioned  like  to  Chrifl's  glorious  body,  and  we  fliall 
be  forever  happy  with  the  Lord. 

3.  A  FREQjjENT  meditation  on  the  fliortnefs  of 
life,  of  death  and  judgment,  may  ferve  to  check  men 
in  their  immoderate  deflres  after  the  world  and  their 
excefiive  purfuit  of  it. 

The  world  hath  charms,  which,  it  is  not  a  little 
difficult  for  a  corrupt  heart  to  refift.  i  Tim.  vi.  10. 
"  The  love  of  money  is  the  root  of  all  evil  ;  which, 
while  fome  have  coveted  after,  they  have  erred  from 
the  faith  and  pierced  themfelves  through  with  many 
forrows." 

2  Tim.  iv.  10.  "  For  Demas  hath  forfakenme, 
having  loved  this  prefent  world  j  and  is  departed  unto 
Theillilonica." 

The  devil,  knowing  the  charms  of  the  world, 
improved  it  in  his  endeavours  to  tempt  our  Saviour  into 
fm.  Mat.  iv.  8,9.  "  Again,  the  devil  taketh  him 
up  into  an  exceeding  high  mountain,  and  flieweth  hirn 
all  the  kingdoms  of  the  world  and  the  glory  of  them  : 
And  fiiitli  unto  liim,  all  thcfe  things  will  I  give  thee,  if 
thou  wilt  fall  down  and  worfliip  me."  Charming  and 
bewitching  as  the  world  may  be  to  a  corrupt  heart  ; 
yet  to  keep  death  and  the  meafure  of  our  days  in  fight, 
may  ferve  to  check  our  immoderate  defires,  and  eager 
purfuit  of  it.  It  had  this  efi'e^l  upon  David.  Agree- 
ably he  obferves  in  the  6th  and  ytli  verfes  of  our  con- 
text, "  Surely  every  man  walketh  in  a  vain  fliew  : 
Surely  they  are  difquieted  in  vain  :  He  heapeth  up 
riches,  and  kuoweth  not  who  fliall  gather  them  :  And, 

now, 


4P4  Keafons  for  meditation       Ser.  XXV. 

^low,  Lord,  what  wait  I  for  ?  My  hope  is  in  thee." 
Whv  .{liould  men  piirfue  the  world  with  exceffive  warmth^ 
when  they  cannot  enjoy  it  but  for  a  fiicrt  feafon,  per- 
haps, not  for  a  day  ?  yea,  when  their  foul  may  be  re- 
quired of  them 'this  night,  and  they  be  called  to  judg- 
ment ?  Of  what  avail  was  the  wealth  of  the  rich  mail 
jn  the  parable  who  lifted  up  his  eyes  in  hell  torments, 
and  not  a  drop  of  water  was  afforded  him,  to  cool  his 
parched  tongue  I  One  reafon  why  men  purfue  the  world 
to  excefs  muit  be  this  :  They  keep  death  and  judgment 
out  of  fight,  and  promife  themfelves  long  life  and  prof- 
perity  in  the  world. 

May  not  the  man,  who  adores  mammon  as  his 
God,  be  ciddreiTed,  to  feel  the  importance  of  keeping 
.cleaih,  and  the  judgment  in  fight  ;  Thou  fool,  who 
art  chafing  after  the  world  till  thou  art  out  of  breath  : 
bring  the  judgment  before  thee,  and  place  death  at  thy 
fide  :  Take  Iiim  with  thee  into  thy  fields,  vineyards 
arid  garners  :  Let  him  attend  thee  in  all  thy  worldly 
purfuits  ;  let  him  look  thee  full  in  the  face,  when  thy 
fever  for  the  world  runs  high  and  thy  pulfe  is  full ;  and 
will  not  this  check  thee  in  thy  career  ?  Contemplate 
the  rich  man  who  loll  his  foul  for  the  world,  and  lifted 
up  his  eyes  in  torment,  and  will  not  this  moderate  thy 
fever  for  earthly  things  f  Thou  may  eft  foon  be  taken  a- 
way  :  Then  where  are  thofe  things  which  thou  haft 
provided  ?  What  comiort  will  they  adminifter,  when 
mou  art  fecluded  from  heaven,  and  ingulphed  in  woe  ? 

4.  To  keep  the  fhortnefs  of  life  in  fight,  death 
and  the  judgment  in  view,  will  ferve  to  moderate  the 
deiires  of  men  after  the  pleafures  of  the  wOrld. 

The  fool  in  the  parable,  Luke  xii.  19.  "  Saith 
to  his  foul,  foul,  thou  haft  much  goods  laid  up  for  ma- 
ny years  ;  take  thine  eafe,  eat,  drink,  and  be  merry.'* 
From  whence  doth  this  inconfiderate  declaration  take 
rife,  but  from  keeping  death  and  judgment  out  of 
fight  and  prefuming  upon  long  life  ?  "  Soul,  thou  haft 
much  goods  laid  up  for  many  years,"  therefore  for  ma- 

py 


Ser.  XXV.       ^n  Death  mid  Judgments  40^ 

ny  years,  "  Eat,  drink  and  be  meiTy.**  Had  this  fool 
heard  that  declaration  from  God,  Luke  xii.  20. — ■ 
"  Thou  fool,  this  night  thy  foul  fliall  be  required  of 
thee,'*  it  would  have  marred  his  worldly  joys,  and 
poifoned  every  fenfual  cup» 

May  not  the  man  of  pleafure  be  addrefTed,  to 
place  death  in  the  midii  of  his  fenfual  enjoyments  ?  Let 
the  man,  who  looks  upon  the  wine  when  it  is  red,  place 
death  before  him  :  when  he  fets  at  the  jovial  table  with 
his  merry  companions,  pafTmg  the  flowing  boul,  and 
frequently  replenifhing  it  ;  while  he  deals  out  his  cards 
to  his  friends  in  excefs  and  riot,  let  him  place  the  judg- 
ment before  his  face  ;  let  death  haunt  him  as  he  retires 
late  at  night,  heated  with  wine,  and  wearied  with  the 
game  j  let  death  attend  him  to  his  bed-chamber  and 
there  addrefs  him,  I Jhall  Joon  be  with  you  ;  take  this 
method,  thou  fon  of  pleafure,  and  will  it  not  marr  your 
joys,  excite  you  to  forfake  your  cups,  and  burn  your 
cards  ? 

Let  the  wanton,  impure  perfon,  who  improves 
the  black  and  dark  night,  to  lleep  in  the  lap  of  his  De- 
lilah, and  gratify  his  luft  with  his  lafcivious  miftrefs, 
contemplate  death  and  judgment,  and  will  it  not  add 
wings  to  his  feet  and  caufe  him  to  fly  the  chamber  of 
uncleannefs  and  for  his  life  efcape  her  prefencf ,  whofe 
way  leads  to  death  and  whole  fteps  take  hold  on 
hell  ? 

Let  the  fool,  to  whom  it  is  fport  to  do  mifchief, 
bring  death  and  judgment  to  view,  while  he  ranges  the 
flreets,  orchards  and  melon-yards  of  his  neighbour  in 
the  execution  of  his  mifchief  and  fport,  and  v/ill  not 
this  check  him  in  his  mad  career,  and  make  him  ceafc 
from  his  mifchief  and  folly  ?  Eccle.  xi.  9.  **  Rejoice, 
O  young  man,  in  thy  youth,  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in  the  way  of 
thine  heart,  and  in  the  fight  of  thine  eyes  ;  but  know 
thou,  that' for  all  thefe  things  God  will  bring  thee  into 
judgment." 

5.  Frequent 


4^6  Rcufon:  for  mcdilaiion       Ser.   XXV. 

,  5.  FirEoyiKT  meditation  on  death  and  judg- 
ment, tends  tt3  put  men  upon  a  preparation  to  meet 
death,  and  appear  before  their  Judge, 

Death  ninO:  be  contemplated  would  we  be  prc- 
,  pared  to  meet  it :  The  judgment  mufl  be  attended  to, 
would  we  be  fciind  of  our  Judge  in  peace.  It  is  diffi- 
cult to  contetnplate  death  and  the  judgment  to  come 
without  fear,  and  trembling,  and  being  put  upon  en- 
quiry what  Ihall  we  do  to  be  foved  ?  "  When  Paul  reaf- 
oued  of  righteoufnefs,  temperance  and  judgment  to 
come,  Felix  trembled."  A  contemplation  of  thefe  im- 
portant, interefong  realities,  may  well  miake  every  man 
tremble,  who  feels  unprepared  to  appear  before  his 
Judge.  It  is  from  a  principle  of  fear  that  men  are  ex- 
cited to  efeape  the  wrath  which  is  to  come.  Paul  per- 
iuaded  men  from  this  principle.  2  Cor.  v.  11. — 
*'  Knowing  therefore  the  terror  of  the  Lord,  we  per- 
fuade  men." 

Though  a  contemplation  of  death  and  eternal 
judgment,  may  give  us  prefcnt  pain,  and  marr  our 
worldly  joys,  yet  it  is  medicinal — it  is  necefTary  ;  it  is 
infinitely  better-  to  endure  this  falling,  than  to  be  fak- 
ed with  eternal  Hre.  As  all  are  interefted  in  death  and 
the  judgment  of  the  great  day,  let  all  be  entreated  to 
think  of  thefe  things,  and  fo  think  as  to  be  i-)repared 
for  them.  Death  and  the  judgment  will  come  whether 
we  think  of  them  or  not ;  they  will  not  tarry.  Fly  to 
the  Saviour,  and  miake  the  Judge  your  friend  ;  then  all 
things  a]-c  I'ours  :  death  is  yours  ;  then  you  may  fmg 
the  ibng  of  triumph,  i  Cor.  xv.  ^^,  ^y.  "  O  death 
vhcrc  is  tJiy  (ling  ?  O  grave  where  is  thy  viftory  ?'* 
Thanks  i>e  10  God  who  givcth  us  the  victory,  through 
our  Lord  icfusChrift."  Then  bcinoj  called  before  the 
bar  of  Chfift,  the  Judge  will  pronounce.  Mat.  xxv.  21. 
"  AVcll  done  thou  good  and  futhful  fervant  ;  thou 
Iiad  been  faithful,  .over  a  few  things,  I  will  make  thee 
ruler  over  many  things  ;  enter  thou  into  the  joy  of  thy 
Lord."     Deut.  xxxii.   29.     *'  O  that  they  were  Avife, 

that 


Seh.  XXV.       on  Death  and  Judgment.        '  ^/.y/ 

that  they  ur.derdood  this,  that  they  would  coDiider 
their  latter  end"*— to  which  prayer  lei:  all  the  people 
iay,  amen. 


C%<%l«#»^^#^^^5$s^ 


SERMON  XXVI. 


THE   FINAL    AND     TOTAL    DJSAPf  OINTMENT    OF    THE 
WICKED.   • 


Proverbs  xi.  7.     When  a  ivlcked  man  dietb,  his 
expe£fation  Jhall  perijh. 


|BSERVE   ift.     The  fubjeft  of  this  affirmation. 
"  A  wicked  man."     It  applies  to  all  of  this  de- 
fcription. 

Obferve  2dly.  The  obje£l  of  this  affirmation.- 
"  His  expectation."  It  includes  every  expectation 
\vhicli  he  had  formed  relative  to  the  enjoyment  of  good. 
This  is  as  indcliniLe  and  unlimited  as  the  other. 

Obferve  3dly.  The  iffiie  of  his  expectation. 
Shall  perijlj^  Shall  utterly  fail  of  accomplifhment. 
What  he  looked  for  will  be  removed  very  far  and  for- 
ever from  hira. 

Obferve  4thly.  The  certainty  of  this  event. 
"  Shall  periflt."  It  is  not  barely  poffible,  nor  merely 
probable  but  it  is  abfolutelj  certain.  It  is  vain  to  flat- 
ter the  heart  with  a  difierent  iffiie. 

Obferve  5thly.  The  time  in  which  this  difap- 
pointment  Vv^ill  be  mofl  (trikingly  manifefled  and  moft 
fully  and  lamentably  experienced.  "  When  a  wicked 
man  dieth^  his  expectation  fliall  perifli."  Agreeably  to 
this  view  of  the  text  wc  may 

I.  Consider 


Ser;  XX Vi.  of  the  Wicked.  40^ 

I.  Consider  the  charafter  which  is  drawn. 

II.  The  objefts  of  expectation. 

III.  Tfie  difappointment  of  it  as  it  ordinarily  hap- 
pens in  this  life. 

IV.  The  time  mentioned  in  which  it  will  be  to- 
tal and  final, 

I.  The  chara£ter  which  is  drawn — "  AVhen  a 
wicked  man  dietb."  This  includes  thofe  who  are  wil- 
fully ignorant  of  the  truth,  ftupidly  infenfible  of  mor- 
al obligation,  grofsly  vicious,  openly  regardlefs  of  their 
own  fpiritual  interefl:,  and  indifferent  to  the  confequen- 
ces  of  their  conducft.  Not  only  thofe  who  appear  deep- 
ly corrupt,  but  formalifls  ;  who,  ignorant  of  the  pow- 
er, content  them.felves  with  the  form  of  godlinefs  ; 
who  give  God  bodily  fervice  but  deny  him  the  devotion 
and  complacency  of  their  heart.  Thofe  who  have  that 
friendfliip  for  the  world  which  is  enmity  againit  God, 
Thofe,  it  includes,  who  do  not  embrace  Jefus  Chrill 
as  a  fuitable,  a  fufficient,  an  only  and  a  divine  Savior. 
Thofe  who  do  not  exercife  evangelical  repentance  for 
violations  of  the  law  of  God  both  in  heart  and  life.  It 
includes,  in  a  large  fenfe,  all  without  diltin^ion  and  ex- 
ception who  are  unrenewed  by  the  fpirit  of  grace  and 
are,  of  courfe,  unregenerate  :  not  allowing  that  pious 
defcent,  water  baptifra,  chriilian  education,  profeffion,  or 
a  good  vifible  deportment  make  any  material  and  effen- 
tial  change.     So  much  for  the  charafter  drawn.     I  pafs 

II.  To  illuflrate  the  objects  of  expedlation.  "  His 
expcftation." 

I.  Wicked  men  have  groundlefs  and  abfurd  ex- 
pectations from  the  world.  They  eagerly  defire  it  ; 
they  highly  eflimate  it  :  they  hope  for  very  much  from 
it  :  they  labor  mod  afliduoufly  for  it  :  they  greedily 
feize  it :  they  tenacioufly  hold  it  :  they  wifli  long,  even 
always,  to  enjoy  it.  No  labors,  difficulties  or  dangers 
ufually  check  the  ardor  with  which  they  purfue  it. 
Thefe  often  ftimulate  to  more  vigorous  and  unremitted 
exertions.  They  yield  themfelves  wholly  to  the  pur- 
D  D  d  ■  fuit. 


4 1  o  ^he  final  and  total  Difappoiniment  S  e  r  ,  X  XVI, 

fuit.  They  let  the  world  command  their  time,  engrofs 
their  attention  and  reign  uncontrolably  in  their  hearts. 
They  treat  it  as  their  portion,  as  the  fov'ereign  good. 
They  worfhip  it  as  a  god.  Some  offer  their  hearty  de- 
votions at  the  flirine  of  wealth,  fome  at  that  of  honor, 
and  others  at  that  of  fenfual  pleafures.  As  the  apoftle 
John  comprizes  all  that  is  in  the  world  under  thefe  three 
heads  :  "  The  luil  of  the  flefli,  the  lull  of  the  eyes, 
and  the  pride  of  life."  i  John  ii.  i6.  Dazzled  with 
that  which  is  fliowy,  judging  according  to  prefent  ap- 
pearances, unufed  to  inveftigate  the  nature  of  earthly 
things  thoroughly,  and  unwilling  to  receive  the  truth, 
the  wicked  hallily  conclude  that  the  things  of  the  world 
will  furniHi  a  good  fuited  to  their  rational  nature,  fuffi- 
cient  for  ample  fatisfa£lion,  and  abiding  as  their  own 
exiftence.  They  deceive  themfelves  with  golden  dreams 
of  happinefs.  Seek  continually  for  that  which  they  da 
not  find,  which  has  not  been  found,  and  which  never 
will  be  where  they  feek  it.  Difappointed  in  one  in- 
ftance  and  in  one  purfuit  they  renew  the  fearch,  con- 
tinue their  work  and  hope  againfl  hope.  Neither  their 
own  experience,  nor  that  of  others  nor  the  teftimony 
of  heaven  to  the  truth  cures  them  of  their  error  and 
folly.     They  drink  iii  delulion  as  water. 

2.  Wicked  men,  when  they  attend  fuperficially 
to  the  fubje^l,  expeft  to  live  here  ieveral  years  and  en- 
joy frequent  opportunities  to  prepare  for  the  moll  fol- 
emn  future  events. 

Some  do  live  to  be  old.  They  conclude  that  they 
Ihall  reach  old  age.  It  appears  to  them  more  probable 
that  they  fhall  than  the  contrary.  Health  they  enjoy. 
It  may  be  youth.  At  leafl  they  have  not  pafTed  their 
manhood.  With  common  prudence  they  expe£l:  to  pro- 
long life  during  pleafure.  Should  ficknefs  excite  their 
fears  ;  yet  the  caufe  will  foon  be  removed  and  their 
fears  fpeedily  allayed.  To  morrow,  in  all  defirable 
refpedls,  will  be  as  this  day,  even  much  better.  With 
the  continuance  of  life  they  conne(ft  an  equally  long  en- 
joyment 


Ser.  XXVI.  of  ihe  Wicked.  41 1 

joyment  of  their  religious  advantages.  Long  iliall  they 
have  the  word  of  God  with  them  :  feafons  both  to 
hear  and  read  the  word.  Sabbaths  will  be  granted  to 
them.  Neither  inftrudion  nor  reproof,  warning  nor 
perfuafion  will  be  withholden  from  them.  They  guard 
« laborioufly  againft  what  might  awaken  attention,  pro- 
duce folicitude,  rectify  their  miflakes  and  effect  a  change 
of  conduct  and  teipper.  They  refemble  their  own  fit- 
uation  to  a  beautiful  piece  of  painting  where  light  and 
fliade  are  happily  blended  by  the  pencil  of  a  mafterly 
workman. 

3.  Wicked  men  conclude  that  future  repentance 
will' be  eafy,  pleafing  and  certain. 

When  fober  and  thoughtful  they  may  fay  within 
themfelves  and  to  others,  with  one,  who  probably  nev- 
er did  repent,  when  we  have  a  convenient  feafon  we 
will  call  up  the  fubje^t  in  thorough  earnefl:.  Tired  at 
laft  of  the  hurries  of  bulinefs,  the  purfuits  of  ambi- 
tion and  the  toils  of  pleafure  ;  mortified  with  the  emp- 
ty dreams  of  fancy  ;  weary  of  feeking  reft  in  an  un- 
fettled  and  fluftuating  ftate  ;  and  convinced  of  the  in- 
fatuation of  wafting  life  upon  this  world  j  they  flatter 
themfelves  that  they  fliall  both  acknowledge  the  impor- 
tance and  neceftity  of  evangelical  repentance,  and  read- 
ily repent.  Their  underftanding  will  guide  and  gov- 
ern their  will.  They  fhall  difcern  what  is  beft  and  ap- 
prove what  they  thus  difcern  ;  undo  the  paft,  refolve 
right  for  the  future  and  choofe  the  praftice  of  piety. 
They  fuppofe  that  all  from  without  and  all  from  within 
will  combine  to  facilitate  repentance.  It  will  then  be 
much  more  expeditioufly  effefted  than  at  any  former 
and  a  very  early  period.  They  count  upon  fmall  or  no 
oppofition  to  It  from  their  own  heart,  enured  to  difo- 
bedience  and  folly,  nor  from  the  world  nor  the  great 
adverfary.  They  think  not  of  the  encreafing  ftrength 
of  corrupt  habits.  What  is  aimed  at  is  to  omit  the 
prefent  performance  of  acknowledged  duty,  blunt  the 
force  of  confideration  and  ftrengthen  prefumption.     In 

their 


412  The  final  and  total  Dlfappoiniment  Se  r.  XX  VL 

their  opinion,  to  which  they  pertinacioufly  adhere,  they 
are  wifer  than  feven  upright  perfons  who  can  render  a 
reafon.  They  mean  to  judge  for  themfeU'Cs  when  it  is 
moll  expedient  to  repent  ;  and, 'though  blinded  and 
warped  by  prejudice,  they  feel  confident  of  judging 
right. 

4.  The  wicked  flatter  themfelves  that  the  view 
which  they  entertain  of  their  praftice  in  general  will 
not  be  foon  nor  eafily  changed. 

Though  they  may  have  devifed  many  mifchie- 
vous  devices,  left  the  paths  of  uprightnefs,  walked  in 
the  ways  of  darknefs,  and  rejoiced  to  do  evil,  they 
flrangely  fmooth  the  rough  brow  of  wickednefs  and 
palliate  in  various  ways  the  word  actions.  To  that 
mafs  of  conducl  which  has  not  a  good  report  of  the 
truth  they  endeavor  to  reconcile  themfelves.  None, 
they  fay,  are  perfect :  in  all  things  the  bed  fail :  faults 
and  vices  are  common  among  mankind  ;  many  are  equal- 
ly blameable  ;  blame  divided  becomes  a  cypher  ;  temp- 
tations are  frequent,  fometimes  flrong  ;  it  is  difficult  to 
refill  them  :  their  nature  is  morally  difordered  ;  their 
bent  to  do  evil  or  negleft  duty  is  not  at  once  retrained  ; 
they  have  performed  m.any  ufeful  fervices  ;  the  ufeful 
will  ballance  the  ufelefs  ;  the  outv/ardly  good  excufe 
the  bad  ;  a  large  number  of  improper  actions  they  have 
willingly  forgotten  ;  befides  a  merciful  God  will  not 
feverely  treat  his  erring  and  offending  creatures.  Thus 
they  perfuade  themfelves  that  the  criminal  part  of  their 
conduct  is  not  very  odious  and  faulty  ;  and  that  they 
flialbafterwards  think  as  favorably  of  it,  in  the  main, 
as  they  now  do  ;  at  leail  that  confcience  will  not  deep- 
ly wound  their  repofe  and  mar  their  enjoyments. 

5.  The  wicked  form  an  opinion  of  their  hearts 
which  they  propofe  and  hope  long  to  retain  :  they  do 
not,  at  prefent,  contemplate  the  probability  of  a  dillant 
very  material  change. 

They  feldom,  if  ever,  admit  the  fcripture  defcrip- 
tion  of  the  unrenewed  heart.     "  That  the  carnal  mind 

*  is 


Ser.  XXVI.  of  the  Wicked.  413 

is  enmity  againfl  God" — that,  habituated  to  evil,  it 
*'  is  deceitful  above  all  things,  and  defperately  wicked  :" 
that  there  is  a  deep  fountain  of  iniquity  within  ;  that 
corrupt  hearts  may  be  aptly  compared  to  bodies  of  pu- 
trefaftion  ;  to  a  vault  which  contains  dead  men's  bones  ; 
to  will  that  which  is  difpleafuig  to  God  and  oppofe  that 
which  is  always  pleafing  to  him  is  ufual  for  fmners  :.Thc 
fprings  of  their  conduft,  and  the  ends  which  they  pur- 
fue,  and  the  objects  which  they  prefer,  and  the  continue 
al  exercifes  of  their  hearts  pafs  commonly  with  few  and 
feeble  cenfures  :  at  lead,  they  are  inefncacious.  They 
do  not  conceive  that  God  hates  and  threatens  their  pre- 
vailing temper  ;  that  it  is  impolTible  for  God  to  com- 
mend it  ;  that  they  contrail  heavy  guilt  by  the  indul- 
gence of  it  ;  that  the  motives  of  what  they  have  done, 
which  was  proper,  will  plead  more  ftrongly  for  their 
condemnation,  than  the  matter  of  their  anions  will  for 
their  falvation  ;  that  an  eflential  change  of  temper  mufl 
conflitute  their  preparation  for  happinefs.  Many,  not 
viewing  the  moral  diforder  as  deep  and  alarming,  con- 
fider  the  cure  as  eafy  and  the  change  more  in  form  than 
fubftance,  in  degree  than  in  kind. 

6.  The  w'icked  imagine  that  their  prefent  notion 
about  death  and  the  confequences  of  it  will  vary  little 
hereafter. 

They  think  little  about  it ;  habitually  treat  it  as 
a  trifle  ;  they  make  no  provifion  for  its  arrival.  It  feems 
like  a  dream  to  them.  Though  perfons  die  in  every 
part  of  the  world  every  year,  they  hear  of  it  or  read 
the  account,  loofe  their  acquaintance  and  friends,  at- 
tend other's  funerals,  and  fometimes  they  are  difeafed 
and  pained  themfelves,  flill  they  have  very  little  to  do 
witli  this  fubjeft  :  they  do  not  think  in  earnefl  about 
their  own  death.  Whether  they  fhall  die  is  fcarcely 
fettled  in  their  minds  ;  or  whether  it  will  be  a  very  try- 
ing feafon  ;  v/hether  they  fliall  endure  much  diflreft,  or 
fuftain  any  real  Inconvenience  by  it  ;  whether  it  will  be 
better  or  worfe  with  them  after  for  their  indifferency  is 

undetermined. 


4 1 4  The  final  and  total  Dif appointment  S  e  r.  X  X  VI. 

undetermined.  "What  they  fliall  do  in  the  end  does  not 
Tefonn  their  lives,  nor  commonly  alarm  their  fears  nor 
llsare  their  attention. 

7.  The  wicked  expeft  that  in  fome  way  they  fliall 
efcape  the  wrath  of  God  j  which  is  threatened  againfl: 
Ha, 

Their  opinions  may  be  different  ;  their  notions 
tcn^digerted  and  unfettled.  The  effeft  of  them  is  imi- 
foirrH  ;  neglc£~t  to  prepare  for  the  great  day.  Some 
\mk.  for  fafcty  or  impunity  becaufe  the  time  of  finning 
liss  been  fliort  ;  conje£luring  that  prefent  fufferings 
May  be  adequate  to  the  full  demerit  of  fm  :  others  fup- 
pofe  that  they  have  rendered  too  many  fervices  to  man- 
kind to  experience  lading  difadvantages  beyond  the 
girave  :  others  have  been  the  fubjefts  of  conviftions, 
fesrs,  forrows  and  reformations  ;  hence  they  flatter 
tiiemfelves  with  hopes  of  fafety  :  many  encourage  them. 
i6.^^  in  careleifnefs  or  formality  from  the  fuppofed  char- 
a^aer  of  God  ;  all  mercy  :  fome  fancy  that  he  does  not 
bate  fin  fo  much  as  has  been  aflerted  j  or  that  his  threat- 
nings.  may  be  difpenfed  with  ;  or  that,  perhaps,  he 
never  was  in  earned  ;  his  threatnings  are  ufcd  merely 
as  warnings  ;  temporaiy  expedients  to  anfwer  the  pur- 
pofes  of  his  general  government ;  this  notion  they  may 
die  more  readily  imbibe  as  finners  will  never  defire  and 
urge  God  to  execute  them  upon  themfelves.  They  im- 
pofe  upon  their  hearts  a  belief  that  thofe  anticipations 
of  recompence  which  at  times  afi^ail  and  didrefs  them 
may  be  the  offspring  of  a  wrong  education.  They  are 
willing  that  the  Judge  of  all  flefli  fliould  pofiefs  the 
weaknefs  and  caprice  and  unmeaning  pity  of  fond  pa- 
rents or  of  rulers  deditute  of  fuitable  qualifications  for 
their  dignified  places.  They  fuppofe  that  God  will  be 
as  partial  as  they  can  wifli  him  to  be  :  that  at  lad  he 
will  be  quick  to  hear  them  when  they  cry  to  him  : 
though  they  have  been  flow  to  hear  his  voice  and  turn 
at  his  command.  Thefe  may  be  the  obje^ls  of  the  ex- 
peclatioii  of  the  wicked. 

III.    I  PASS 


Ser.  XXVI.  of  the  Wicked,  415 

III.  I  PASS  to  the  difcippointment  of  it  ;  "  Shall 
perifli.'*  We  will  here  confider  the  ordinary  fate  of  it 
hi  this  life.  To  do  it  a  particular  review  of  the  feve- 
ral  articles  already  mentioned  will  be  requifite. 

I.  Their,  expectation  from  the  world  will  peri£h. 

Providence  reads  ufeful  leclures  to  them  on  the 
nature  of  the  world.  Their  own  experience  is  adapted 
to  prove  that  vanity  and  vexation  of  fpirit  conititutc 
much  of  v/orldly  men's  portion  :  that  man  haih  very 
little  of  all  his  labor  and  of  the  vexation  of  he.irr, 
wherein  he  hath  labored  under  ,the  fun.  Ecclef.  ii.  2:2. 
As  to  folid  enjoyment  it  may  be  alTerted,  that  all  his 
days  are  forrov/s,  and  his  travail  grief  :  yea,  his  heart 
taketh  not  reft  in  the  night.  This  is  alfo  vanity.  EccleC 
ii.  23.  "When  all  things  are  weighed  in  an  even  ballance, 
they  have,  as  we  fay,  their  labor  for  their  pains.  They 
weary  themfelves  for  a  thing  of  nought.  For  the  hap- 
pinefs  of  the  prefent  time  confifteth  not  in  worldly  a- 
bundance.  It  has  ever  been  proved  that  he,  who  lov- 
eth  fjiver,  fliall  not  be  fatisfied  with  ITlver  ;  nor  he  that 
loveth  abundance  with  increafe.  When  goods  increafe, 
they  are  increafed  that  eat,  or  need,  them  :  the  abun- 
dance of  the  rich  will  not  fuifer  them  to  fleep.  Their 
continuance  is  uncertain.  Security  cannot  be  obtained. 
They  pcrifli  by  evil  travail.  They  take  to  themielvcs 
wings  and  fly  away.  The  offers  of  the  world  are  vain, 
the  fmiles  are  deceitful,  the  frowns  are  fometimes  fe~ 
vere,  its  troubles  are  fniking  and  irremovable.  Its  rich- 
es are  uncertain,  its  honors  precarious,  its  pomp  and 
glory  fading,  its  pleafures  fleeting  and  delufive.  Thofc, 
whofe  hearts  have  been  lifted  up  with  ihefe  things,  truft- 
ed  in  them  and  rioted  upon  them,  have  found  that  the 
owners  were  difcontented  and  unfiitisfied.  That  thefe 
have  not  profited  them  in  the  day  of  evil.  '^  Men  of 
low  degree  are  vanity,  and  men  of  high  degree  are  a 
lie  :  to  be  laid  in  the  balance,  they  are  altogether  light- 
er than  vanity.  Pf.  Ixii.  9.  "  God  accepteth  not  the 
perfone  of  princes,  nor  regardeth  the  rich  more  than 

the 


4 1 6  The  final,  and  total  Difappointment  Ser  .  XX  VI; 

the  poor."  Job  xxxiv.  1 9.     Such  perfons  "  walk  in  a 
vain  fliew  :  they  are  difquieted  in  vain."  Pf.  xxxix.  6. 

2.  The  expectation  of  long  life  and  the  enjoy- 
ment of  future  more  eligible  feafons  for  repentance  will 
likely  perifli. 

Tnii  mafs  of  mankind  die  at  an  early  period.  Our 
life  is  reprefented  as  vanity.  -  Our  age  is  declared  to  be 
nothing.  Our  days  are  called  an  hand  breadth.  In 
innumerable  wa,ys  is  life  expofed  to  be  cut  off.  The  in- 
Itances  in  which  this  expectation  has  perilhed  can't  be 
told  for  multitude. 

TfiE  enjoyment  of  future  and  more  eligible  fea- 
fons is  alfo  uncertain  and  improbable.  Should  life  be 
prolonged  the  bell  feafons  for  repentance  may  flip  away 
and  not  be  repeated.  Childhood  and  youth  are  Ihort 
and  return  not.  Perfons  may  remove  their  place  of  a- 
bode  to  their  difadvantage  ;  they  may  loofe  their  health 
or  their  underdanding  ;  they  may  contraft  an  habit  of 
prefumption  and  negleifl  of  appointed  means.  Oppor- 
tunities for  a  regular  attendance  upon  them  may  be  in- 
terrupted or  irrecoverably  lod.  God  has  not  bound 
himfelf  to  continue  depifed  bleffmgs.  Hence,  ground- 
ed in  part  on  this  uncertainty,  is  the  difpatcli  which  we 
are  required  to  make.  "  V/hatever  thy  hand  findeth 
to  do,  do  it  with  all  thy  might."  Ecclef.  ix.  "  Re- 
member thy  Creator  now  in  the  days  of  thy  youth." 
Ecclc''.  xii.  "  Seek  ye  the  Lord  while  he  may  be 
found."  Ecc«ef.  Iv.  "  Agree  with  thine  adverfary 
([uickly."  Matt.  v.  '•  A  little  while  is  the  light  with 
you."  John  xii.  "  But  now  comraandeth  all  men 
every  where  to  repent."  A&%  xvii.  "  That  now  it 
is  high  time  to  awake  out  of  fleep."  Rom.  xiii.  "  A- 
wake  thou  that  fleepeft,  arife  from  the  dead — redeem 
the  time,  becaufe  the  time  is  fliort.  Ecclef.  v.  Thefe 
and  fimilar  pailliges  ferve  as  beacons  to  warn  us  of  the 
danger  of  trufting  to  future  feafons  and  to  check  a  com- 
mon and  fafcinating  delufion.  While  fuiners  do  not  re- 
pent 


Ser.  XX VL  of  the  Wicked.  -  417 

pent  the  decree  may  be  fealed,  the  commandment  may 
go  forth  and  the  day  of  grace  clofe. 

3.  The  expectation  that  future  repentance  will  be 
cafy,  delightful  and  certain  fliall  perifli. 

How  groundlefs  it  is  the  following  thoughts  may 
fhow.  Perfons  may  die  without  the  lead  premonition. 
They  may  be  violently  feized,  followed  with  fliarp  pains 
or  fainting  ficknefs  ;  wholly  occupied  with  their  bodily 
troubles,  unable  to  attend  to  their  fecular  concerns — 
much  lefs  to  the  weightier  concerns  of  the  foul  ;  they 
may  be  deprived  of  the  regular  exercifes  of  their  rea- 
fon  ;  it  may  be  altogether  fufpended.  This  has  often 
been  the  cafe.'  Befides,  ufe  familiarizes  both  virtue  and! 
vice.  When  evil  habits  are  once  contra6led  the  con- 
queft  is  attended  with  much  difficulty.  Thofe,  who 
have  long  been  exercifed  to  corrupt  and  curfed  practi- 
ces, will  feldom  quit  them.  Thofe,  who  have  long 
difregarded  inflruftion,  flighted  warning,  difreliflied  re- 
buke, refilled  reflraint,  grieved  the  Spirit  and  miiim- 
proved  or  negleCled  divine  inflitutions,  will  probably 
purfue  this  courfe  to  the  end.  They  will  not,  of  them- 
felves  only,  fubdue  corrupt  tempers,  refufe  the  evil, 
hate  folly  and  choofe  the  good.  Their  oppofition  to  re- 
pentance will  be  proportioned  to  the  time  in  which  they 
have  voluntarily  lived  in  fm.  Great  then  is  the  im- 
probability of  divine  affiHance  being  afforded.  '  The 
condition  of  fuch  is  difcouraging,  difficult,  alarming  and 
almofl  remedilefs. ,  At  lad  fmners  will  find  that  the  dif- 
ficulties are  mountainous :  that  the  whole  is  the  reverfe 
of  what  they  fooliflily  imagined. 

4.  The  continuance  of  their  favorable  opinion  of 
their  own  conduft  is  mod  likely  a  vain  expeftation. 

Their  mifconftruftions  will  ceafe.  Their  former 
palliations  will  appear  but  cobweb  fubterfuges.  Their 
felf  juftilication  will  flrike  them  as  a  futile  attempt  at 
fclf  deception.  What  they  once  pretended  to  approve 
they  will  at  lad  condemn.  Thofe  aftions,  which  they 
feemed  to  fuppofe  proceeded  from  a  due  refpeCl  for  God 
E  E  e  and 


if  r8  The  find  and  total  B'lfappointmenf  Ser.  XX  VT. 

and  their  fellow  men,  proceeded  only  from  natural  con- 
fcience,  fear  of  wrath,  hope  of  profit  or  the  workings 
of  animal  nature.  Thofe,  which  glittered  before  their 
own  bewildered  imaginations,  will  be  difcerned  to  be  an 
abomination  with  God.  The  approbation,  which  forae 
fmners  look  for,  will  be  turned  into  deteftation.  Could 
they  feel  as  eafy  with  their  conduct  as  they  once  did 
they  would  gladly  purchafe  the  eafe  at  a  dear  rate. 
But  the  truth  will  undeceive  them. 

5.  The  partial  and  nilfe  opinion  which  the  wick- 
ed form  of  their  own  hearts  will  fooner  or  later  perilh. 

They  are  deceived.  They  deceive  themfelves. 
They  labor  to  do  it.  They  do  it  in  defiance  of  the  rep- 
refentation  which'  the  bible  makes  of  the  human  heart. 
They  hold  fail  deceits.  But  finally,  except  they  die  as 
with  a  lie  in  their  right  hand,  the  truth  will  be  perceiv- 
ed by  them;  though  it  may  be  reluctantly  avov/ed  by 
them  ;  though  it  may  be' hated  by  them.  They  will 
be  convinced  that  their  heart  is  very  impure — full  of 
odious  tempers-,  contains  the  feeds  of  all  evil — that  they 
have  been  enfnared,  enflaved  and  ruled  by  it.  That 
they  themfelves  are  viler  than  the  beads  that  perifh  ; 
deferving  of  loathiug  and  rejeftion  forever.  The  hope 
derived  from  the  fmall  depravity  or  fancied  goodnefs  of 
their  hearts  will  utterly  fail  them  when  confcience  faith- 
fully difcharges  its  duty. 

6.  The  expectation  of  the  wicked  refpecting. 
death  will  perifli. 

They  remioved  far  from  themfelves  this  evil  day  j. 
a~s  they  view  it.  They  flattered  their  hearts  that,  per- 
haps, it  would  not  come  ;  or  not  till  they  were  willing 
for  it ;  or  that  it  would  not  be  fo  forbidding  as  they 
had  fuppofed.  But  it  approaches.  At  the  time  ap- 
pointed it  delays  not.  Its  afpeft  is  grim.  Its  advances, 
if  gradual,  are  fteady  and  irrefulible.  They  mud:  be- 
come a  prey  to  this  mighty  conqueror  and  deflroyer  of 
mankind.  It  appears  to  them  a  moil  formidable  ene- 
my..   With  inexprelEble  reluftance  they  yield   to  itS' 

power. 


Ser.  XXVI.        .     of  the  Wicked.  ^  419 

power.  But  they  mufl  yield.  "  There  is  no  man  that 
hath  power  over  the  Spirit  to  retain  the  Spirit  ;  nei- 
ther hath  he  power  in  the  day  of  death  :  and  there  is 
no  difcharge  in  that  war  :  neither  fliall  wickednefs  de- 
liver thofe  that  are  given  to  it."  Ecclef.  viii.  8.  By 
dying  they  leave  the  body  in  which  they  have  lived  a 
confiderable  time,  on  which  they  may  have  doted, 
which  they  may  have  delicately  fed,  which  they  may 
have  abufed  and  idohzed.  They  leave  a  ftate  of  pro- 
bation and. preparation.  They  go  into  an  untried,  un- 
known, unchangeable  ftate  ;  for  which  they  are  unpre- 
pared. A  preparation  for  death  may  then  appear  very 
important  and  elTential.  More  fo  than  all  other  things 
under  the  fun.  A  fudden  change  iJtvill  exifl  in  their 
views.  Former  errors  will  fly  like  chaff  before  the 
whirlwind.  The  difference  may  feem  almoft  incredible 
to  themfelves.  Doubtlefs  they  would  fain  think  and 
feel  as  they  did  in  prosperity  and  eafe.  But  the  dream 
will  now  vaniih  and  the  bubble  burft. 

7.  The  expectation  which  the  wicked  feed  of  ef- 
caping  the  wrath  of  God  will  finally  perifli. 

Sinners  are  apt  to  milconilrue  divine  patience 
into  a  filent  connivance  at  their  folly.  Becaufe  his  hand 
does  not  fpeedily  take  hold  on  judgment  they  are  ready 
to  imagine  that  he  is  really  or  altogether  like  them- 
felves. But  the  time  cometh  in  Vv'hich  God  will  re- 
prove them  and  fet  their  fins  in  order  before  them.  Pf.  1. 
They  will  yet  know  that  he  is  not  a  God  that  hath  plea- 
fure  in  wickednefs  :  neither  iliall  evil  dv/ell  with  him  ; 
the  foolifli  fliall  not  fland  in  his  fight  :  he  hateth  all 
the  workers  of  iniquity.  Pf.  v.  The  word  is  gone  out 
of  his  mouth  in  righteoufnefs  ;  it  fhall  not  return  emp- 
ty :  they  fliall  eat  of  the  fruit  of  their  own  ways,  and. 
be  filled  with  their  own  devices.  Prov.  i.  De(iru£lion 
fliall  be  to  the  workers  of  iniquity.  Prov.  x.  The  wick- 
ed are  referved  to  the  day  of  defl:ru6lion.  Job  xxi.  30. 
The  unprofitable  fervant  fliall  be  cafl:  into  outer  dark- 
aefs.  Matt.  xxv.     Tribulation  and  anguifli^  indignation 

and 


420  The  final  and  total  Difappohilment  Ser.XXVI. 

and  wrath  will  be  the  lot  of  all  that  do  evil  and  turn 
not  from  it.  Rom.  ii.     Except  ye  repent  ye  fliall  all 
likewife  perifli.  Luke  xiii.     He  that  believeth  not  fliall 
be  damned.  Mark  xvi.     It  will  at  lad  go  ill  with  im- 
penitent flnners  :  they  fliall  lie  down  in  forrow.  Ifa.  iii. 
and  1.     God  is  not  unable  nor  unwilling  nor  undeter- 
mined whether  to  execute  his  threatnings  on  thofe  who 
will  not  work  righteoufnefs  and  follow  holinefs.     Thefe 
in  their  execution,  appear  from  the   word  of  God,  to 
be  commenfurate  with  their  own  exiflience.     The  fame 
exprefljons  being  applied  to  the  divine  exifl:ence,  to  the 
happinefs  of  faints  and  to  the  mifery  of  the  wicked.  Hu- 
man language  does  not  furnifli  exprefllons  of  more  aw- 
ful import,  larger  extent  and  fuperior  energy.     Such  a 
puniflinient  equals  the  demerit  of  fin.     The  fatisfa^tion 
demanded  for  the  forgivenefs  of  offenders  ;  and  the  one 
"which  was  accepted,  was  made  by  him  who  thought 
it  no  robbery  to  be  equal  with  God  ;  and  who  is  ex- 
prefsly  called  the  true  God  and  eternal  life.  Philip,  ix. 
I  John  V.     There  is  an  efltntial  difference  of  temper 
between  the  righteous  and  the  wicked  ;  this  difference 
may  be  more  clearly  feen  at  death  and  flill  more  ftrong- 
ly  marked  in  the  day  of  judgment  :  this  difference  will 
be  perpetual.     Plainnefs  is  ufed  and  care  is  taken  by 
the  infpircd  writers  to  guard  the  readers  of  their  writ- 
ings from  a  dangerous  error.     Thefe  and  fimilar  obfer- 
vations  will,  finally,  if  confcience  is  well  inflrudted  aiid 
awake,  llrike  conviftion  into  the  fouls  of  flnners.    The 
baf:'^  of  their  former  opinions  will  appear  radically  de- 
fective.    The  falfehood,  which  has  been   their  confi- 
dence, and  the  lyes  which  have  been  their  refuge,  will 
difappcar  before  the  light  of  revealed  truth.     The  hail 
will  fv,  eep  av/ay  the  refuge  of  lyes  and  the  waters    of 
God's  wrath  will  overflow  the  hiding  places :  their  cov- 
enant with  death  will  be  difannulled,  and  their  agree- 
ment Vv'itli  hell  broken.  Ifa.  xxviii.     Their  devices  are 
unprofitable  :  ihey  will  prove  a  bed  fliorter  than  that  a 
man  can  fl;retch  himfelf  upon  it,  and  the  covering  much 

too 


Ser.  XXVI.  of  the  Wicked.  421 

too  narrow  to  wrap  himfelf  in  it.  They  have  foolifh- 
ly  dreamed  of  peace  while  deftruftion  was  haftening. 
No  provifion  is  made  for  thofe  who  reje61:  Chrift. 
There  being  falvation  in  no  other :  neither  is  there  any 
other  name  under  heaven  given  among  men  whereby 
they  can  be  faved.  Acts  v.  Thus  the  objefts  of  this 
expedlation,  with  the  expectation  itfelf,  fhall  perifli. 

IV.  I  PROCEED  to  notice  the  time  in  which  it  will 
mofl  ftrikingly  appear  to  be  final  and  total,  "When  he 
dieth,  his  expectation  fhall  perifli."  Sinners  meet  with 
adverfity.  In  dilFerent  parts  of  their  life  many  unpleaf- 
ant  events  fall  out.  But  they  reluftantly  iubmit  to 
them.  They  fortify  their  minds  againfl  uhem.  They 
devife  various  ways  to  remove  them.  None  to  derive 
fpiritual  benefit  from  them..  They  labor  to  confront  the 
truth,  to  quiet  confcience,  to  filence  fears  and  live  at 
eafe  and  purfue  their  favorite  courfes.  Thus  we  read. 
*'  Though  while  he  lived,  he  bleffed  his  foul  :  and 
men  will  praife  thee  when  thou  doefl  well  to  thyfelf. 
He  fhall  go  to  the  generation  of  his  fathers  ;  they  lliall 
never  fee  light.  Like  fheep  they  are  laid  in  the  grave  ; 
death  ftiall  feed  on  them  ;  their  beauty  fiiall  confume 
in  the  grave.  Be  not  thou  afraid  when  one  is  made 
rich,  when  the  glory  of  his  houfe  is  increafed  :  For 
when  he  dieth,  he  fliall  carry  nothing  away  ;  his  glory 
{hall  not  defcend  after  him."  Pf.  xlix.  **  For  the  dead 
know  not  any  thing,  neither  have  they  any  more  a  re- 
ward here  :  for  the  memory  of  them  is  forgotten  ;  nei- 
ther have  they  any  more  a  portion  forever  in  any  thing 
which  is  done  under  the  fun.  For  there  is  no  work, 
nor  device,  nor  knowledge,  nor  wifdom,  in  the  grave 
whither  thou  goefl."  Ecclef.  ix.  Death  clofes  the  fcenes, 
takes  down  the  ftage,  removes  the  aftors  and  finifhes 
the  whole  drama  of  life.  All  go  to  the  judgment  feat 
of  Chrifl  to  receive  according  to  their  doings.  Noming 
at  death  but  religion  can,  on  fpiritual  grounds,  allay 
fear,  infpire  vs^ith  hope,  adminifter  relief,  and  give  the 
vidlory  over  death  and  the  grave.     All  other  objects  of 

'  expeclation 


422  The  final  and  total  Difappointment  Ser.  XXVL 

cxpe*5latioii  will  quit  the  diftrelTed  and  difrracled,  the 
guilty  and  polluted  foul.  They  will  be  utterly  deftroy- 
cd  root  and  branch.  They  will  appear  empty  as  chalF, 
imfubitantial  as  the  wind  and  deluiive  as  a  dream.  It 
will  appear  that  madnefs  was  in  the  heart.  Man  that 
js  in  honor,  and  underflandeth  not,  is  like  the  beafts 
that  periili.  Eccief.  ix.  Pf.  xlix. 

Let  me  now  call  upon  fmners  to  confider  the  na- 
ture of  the  difappohitment^  the  time  and  circunijlanccs  cfit. 
Unlefs  your  ears  are  dull  of  hearing  :  unlefs  you  have 
fliut  them  and  become  like  the  deaf  adder,  Confider 
before  the  evil  which  fliall  come,  unlefs  you  repent, 
comes  upon  you  :  lay  up  found  wifdora  and  live.  Tliis 
uifappointment  involves  all  your  expedations.  If  any 
obje(ft  was  untouched  it  would  afford  confolation.  If 
only  the  fmallefl:  or  fmall  objefts  were  affefted  y«u 
might  fupport  yourfelves  under  it.  But  it  fweeps  away 
all  on  which  you  reiied  ;  from  which  you  expected 
profit. 

Consider  that  the  principal  fubjed  of  fuffering  is 
your  foul.  How  keen  its  fenfations  !  How  bitter  its 
reproaches  !  How  vail  the  injury  which  it  muil  fuflain ! 

Consider  that  this  difappointment  will  come  on 
you  ivhen  you  need  more  abundant  fupport.  In  the  lafl: 
extremity,  to  have  every  thing  fail  you  :  When  dying, 
to  be  pained  with  blafled  hopes,  vain  delufions,  unfat^ 
isfaclory  enjoyments,  fearful  anticipations,  defpairing 
apprehenfions  and  flinging  reflexions  beggars  language 
to  defcribe.  How  trying,  how  terrible,  how  over- 
whelming the  condition  of  fuch  perfons  ! 

This  difappointment  '■joill  be  final  and  compleat-^ 
Will  you  confider  of  it  ?  Could  you  hope  for  a  favor- 
able change,  that  you  fliould  recover  what  you  had  lofl 
and  enjoy  even  that  and  much  more  and  what  is  much 
better  the  prefent  and  fuch  a  temporary  lofs  might  be 
cafily  borne  ;  yea  cheerfully  and  gratefully  :  if  that 
lofs  prepared  for  and  infured  richer  enjoyments.  But 
it  is  not  fo.     As  the  tree  falls,  it  lies  \  as  death  leaves 

you, 


Ser.  XXVI.  of  the  Wicked.  423 

you,  judgment  finds  you.  It  is  appointed  unto  all  men 
once  to  die,  and  then  comes  what  ?  another  flate  of  pro- 
bation ?  No,  but'the  judgrpient.  Heb.  ix.  When  you 
will  receive  according  to  the  things  done  in  the  body 
whether  they  be  good,  or  whether  they  be  evil.  Ec- 
clef.  xii. 

Consider  that  this  difappointment  will  he  o.ggra- 
*t}ated  by  this  thought  that  means  %uere  employed  to  prevent 
this  evil.  You  have  not  dwelt  in  darknefs,  nor  fat  in 
the  region  and  fliadow  of  death.  You  have  lived  in 
ImmanuePs  land  :  Light  has  fained  around  you.  The 
oracles  of  God  have  been  with  you.  "What  is  needful 
has  been  plainly  revealed  to  you.  It  has  been  the  work 
of  Chrifl's  minifters  to  fet  the  truth  before  you  :  to  de- 
clare the  whole  counfel  of  God  to  you  ;  to  pifefs  the 
belief  of  the  truth  and  enforce  the  difcharoe  of  chrif- 
tian  duties  upon  you.  How  then  mufl  you  load  your- 
felves  with  reproaches  becaufe  you  would  not  improve 
the  light  ;  you  would  not  walk  in  the  light  of  divine 
truth  ?  but  you  hated  the  truth  and  quarreled  with 
your  duty  ;  you  neglefled  holinefs  and  thus  flighted 
your  own  happinefs.  No  relief  will  voluntary  igno- 
rance, will  wilful  difobedience  afford  you.  You  will  be 
beaten  with  many  (tripes.  When  you  recorie<51:,  at  lafl, 
how  frequently,  how  affectionately,  how  folemnly,  hov/ 
faithfully  you  have  been  inilrufted,  perfuaded,  warned 
and  rebuked  and  you  were  not  profited,  the  reflection 
mufl  bite  like  a  ferpent  and  ftin(^  like  an  adder. 

Consider  alfo  that  this  difappointment  may  be  much 
tmexpeSied  to  yourfelves  ;  that  this  will  heighten  the  evil. 

Unexpected  and  fudden  evils  rail  with  double 
weight.  You,  finners,  are  dreaming  of  light  and  peace, 
of  fafety  and  falvation.  When  lo  !  darknefs  and  trou- 
ble, death  and  deftruftion  come  upon  you.  Let  me 
then,  from  compafTion  and  love  to  your  beft  interefi:, 
call  upon  you  to  leave  the  hurries  of  bufinefs,  the  dreams 
of  fancy  and  the  fcenes  of  difTipation,  and  go  into  your 
clofets,  retire  into  yourfelves  and  look  carefully  into 

your 


424         The  final  and  total  Dlfappointment  S:er.  XXVL- 

your  moral  ftate.  Know  what  a  change  you  muft  ex- 
perience :  realize  what  mud  be  the  end  of  your  fovor-- 
ite  courfe.  Be  perfuaded  to  adopt  fuch  meafures.  A- 
dopt  them  foon.  Neceffity  lies  upon  you.  Too  foon 
you  cannot  attend  to  a  reformation  and  to  converfion. 
You  will  not,  in  future,  enter  upon  this  important  work 
with  profpefts  equally  bright,  and  hopes  equally  ftrong 
as  at  the  prelent  time.  Life  is  uncertain — health  pre- 
carious— reafon  may  be  difturbed — means  denied — the 
day  of  divine  patience  may  come  to  an  end — the  Spir- 
it's influences  be  withheld.  Attend  then  fpeedily  to  this 
intereiling  fubjecl.  Be  as  prudent  and  affiduous  and 
vigilant  as  you  and  others  ufually  are  in  the  m.anage- 
ment  of  your  fecular  concerns.  The  rcafons  for  fuch 
conduftare  folemn  as  death,  weighty  as  falvation,  for- 
cible as  eternity.  You  mull  keep  your  own  fouls  dili- 
gently. It  is  your  duty  to  guard  feafonably '  and  effec- 
tually againfl  this  dilappointment.  You  muft  look  well 
to  it  that  when  this  world  leaves  you  and  you  leave  this 
world  a  portion  in  heaven  may  be  fecured  to  you. 

To  give  additional  efficacy  to  thefe  confiderations  re- 
fled  upon  the  difference  both  living  and  dying  betweeji  the' 
condition  of  the  wicked  and  the  righteous. 

"  The  fear  of  the  wicked,"  which  he  foraetimes 
has,  "  fliall  come  upon  him  ;  but  the  defire  of  the 
righteous  fliall  be  granted."  The  hope  of  the  right- 
eous fliall  be  gladnefs,  but  the  expeclation  of  the  wick- 
ed fliall  periili."  "  The  wicked  is  driven  away  in  his^ 
v^/ickednefs  :  but  the  righteous  hath  hope  in  his  death.'* 
As  the  whirlwind  paffeth,  fo  is  the  wicked  no  more  y 
but  the  righteous  is  an  everlafting  foundation."  Prov. 
X.  and  xiv.  "  The  man  that  wandereth  out  of  the  way 
of  underftanding  remaineth  in  the  congregation  of  the 
dead."  Prov.  xxi.  "  But  underftanding  is  a  well  fpring* 
of  life  to  him  that  hath  it."  Prov.  xvi.  •  "The  way  of 
(he  wicked  is  darknefs  ;  but  the  path  of  the  jufl  is  as 
the  fhining  light  that  fliineth  more  and  more  unto  the 
pcrfe6l  day."  Prov.  iv.     "  Many  forrows  fiiall  be  to 

the 


SEk.  XXVI.  of  the  Wicked,  425 

the  wicked  :  Imt  he  that  trufteth  in  the  Lord  mercy 
fliall  compafs  him  about."  Pf.  xxxii.  "  Light  is  fown 
for  the  righteous,  and  gladnefs  for  the  upright  in  heart.'* 
Pf.  xcvii.-  "  Though  the  wicked  fpring  as  the  grafs 
and  the  workers  of  iniquity  do  flouriili :  they  fliall  be 
deflroyed  forever.'*  Pf.  xcii.  "  But  the  Lord  is  the  ref- 
uge of  his  people  ,-i  he  is  their  place  of  defence  and  fal- 
Vation.'*  Pf.  xci.  "  Thefe  fhall  go  away  into  everlaft- 
ing  punifhment,  but  the  righteous  into  life  eternal.'* 
Matt.  xxv.  Lay  thefe  things  to  heart,  confider  your 
■»7ays  and  fly  from  the  wrath  to  come, 


F  F  f  SERMON 


ERMON  XXVII. 


THE   HAPPY  AND  GLORIOUS  STATE  OF  THE  RIGHTEOUS. 


Proverbs  xi.  8.     But  t9  him  that  foweth  fighu 

eoufnefs  jhall  be  a  Jure  reward. 


Y  fowing  righteoufnefs  means  working  righteouP 
nefs.  The  more  common  acceptation  of  the  term 
righteoufnefs  in  the  old  teftament  denotes  fincerity  in' 
our  treatment  of  God,  integrity  and  juilice  in  our  in- 
tercourfe  with  the  world  ;  the  fteady  and  cheerful  dif- 
charge  of  duty  in  general.  The  works  of  fuch,  per- 
formed in  the  ftrength  and  prefented  in  the  name  of 
Chrift,  will  be  accepted.  They  will  be  rewarded  not 
according  to  any  intrinfic  merit  which  they  poiTefs  but 
agreeably  to  the  promife  of  the  covenant  of  grace. 

The  point  for  illuftration  may  be  expreft  nearly 
in  the  words  of  the  text.  That  to  the  righteous  there 
is  a  fure  reward. 

I.  Describe  the  chara£]:er — "  Him  that  foweth 
righteoufnefs." 

II.  Notice  the  reward. 

III.  The  time  and  place  in  which  this  reward  fhalf 
be  more  fully  conferred. 

IV.  Show  the  certainty  of  the  beflowment — - 
Then  the  -improvement. 

L  Describe 


5er.  XXVII.     ft  ate  of  the  Righteous.  427 

I.  Describe  the  character.  "  Him  that  foweth 
righteoufnefs." 

Sowing  righteoufnefs  is  of  the  fame  large  fignifi- 
cation  with  many  other  fcripture  exprelTions  ;  which  de- 
fcribe  true  religion.  As  the  following.  "  The  king- 
dom of  God  is  not  meat  and  drink,  but  righteoufnefs 
and  peace,  andjoy  in  the  Holy  Ghoft."  Rom.  xiv.  17. 
This  kingdom  of  God  denotes  a  fpiritual  one  ere6led  in 
the  foul  ;  confifling  in  holy  difpofitions  and  virtuous  ac- 
tions. "  And  that  ye  put  on  the  new  man,  which  af- 
ter God  is  created  in  righteoufnefs  and  true  holinefs." 
Ephef.  iv.  24.  Righteoufnefs  here  may  more  immedi- 
ately point  to  the  duties  which  refpeft  our  neighbor  ; 
and  holinefsto  thofe  which  refpeft  God  :  or  righteouf- 
nefs may  import  a  divine  or  new  nature  implanted  in 
the  heart  by  the  Spirit,  fitting  for  and  inclining  to  pious 
exercifes  :  holinefs  may  denote,  an  exclulion  of  all  cor- 
rupt mixtures  in  our  religion.  "  Awake  to  righteouf- 
nefs and  fin  not."  i  Cor.  xv.  34.  This  includes  an 
holy  life,  fpiritual  redlitude,  inward  and  real  conformi- 
ty to  the  rule  of  right.  "  That  we  might  ferve  him 
without  fear,  in  holinefs  and  righteoufnefs  all  the  days 
of  our  life."  Luke  i.  74,  5.  That  we  might  undif- 
mayed  and  continually  obey  God  in  all  things ;  that  we 
might  be  univerfally  religious.  Righteoufnefs  and  ho^ 
linefs  being  often  connected,  may  include  a  difcharge  of 
obligations  to  God  andmxan.  It  is  the  fame  as  fowing 
to  the  Spirit,  who  fhall  of  the  Spirit  reap  everlafting 
life.*  Gal.  vi.  8.  as  walking  in  the  Spirit — living  in  the 
Spirit.  That  is  guiding  and  governing  ourfelves  accord- 
ing to  the  motions,  influences  and  inftru^lions  of  the 
Spirit :  or  according  to  the  do&ines  ^^id  requirements 
of  the  word  of  truth,  which  was  written  under  the 
guidance  of  the  Spirit  of  holinefs.  It  is  the  fame  as  to 
do  juflly,  love  mercy,  and  v;alk  humbly  with  God. 
It  falls  within  the  limits  of  righteoufnefs  to  render  to 
all  their  dues.  To  God  the  fervices  which  belong  to 
him  :  To  men  all  that  juftice  and  refpe£l  and  love  which 

they 


428  The  happy  and  glorious     Ser.  XXVU. 

they  may  claim  from  us  :  To  ourfelves  that  benevo- 
lence and  beneficence  which  belong  to  rational  and  ac- 
countable and  immortal  creatures.  To  eflimate  and  ad- 
vance every  intereft  proportionably  to  its  intrinfic  or  rel- 
ative worth.  He,  that  choofes  and  purfues  fuch  a 
jcourfe,  founded  in  reafon,  defcribed  and  required  in 
the  oracles  of  God,  makinp-  of  it  an  eftablifhed  rule 
from  which  he  would  not  willingly  deviate,  to  keep  a 
confcience  void  of  offence  both  towards  God  and  his 
neighbor  and  himfelf,  fows  in  righteoufnefs. 

II.  We  will  notice  the  reward  annexed  to  fowing 
in  righteoufnefs. 

I.  Those  who  do  it  fhall  have  inward  peace. 
A  good  man,'*  we  are  taught,  "  Ihall  be  fatisfied 
from  within  himfelf."  Prov.  xiv.  15.  A  confcioufnefs 
of  upright  intentions  and  carrefpondent  pious  actions  is 
a  deep  fource  of  fatisfa(fi:ion.  It  is  a  rich  feaft  to  the  re- 
al poffeffor.  He  can  fearlefsly  though  modeflly  furvey 
his  fellow  men.  He  is  bold  as  a  lion.  Not  that  he  is 
perfect  ;  for  in  every  thing  he  fails  of  what  is  demand- 
ed. Yet  he  aims  and  labors  to  fulfil  the  royal  law  of 
love  and  of  equity  ;  doing  to  others  as  he  would  in  fnn- 
ilar  circumflances  defire  them  to  do  to  him.  He  looks 
inward  widiout  difmay  and  horror  ;  fharing  the  telli- 
mony  of  a  good  confcience.  He  looks  upward  without 
fervile  fear,  and  mercenary  hope.  He  humbly  appeals 
to  God  hov/  foberly  and  unblameably  and  honeflly  and 
godlily  he  behaves.  He  accuftoms  himfelf  to  impartial 
and  profitable  views  of  his  heart  and  life.  He  calls 
himfelf  to  a  flrift  account.  Studies  his  heart  :  defires 
to  know  what  manner  of  fpirit  he  is  of.  He  traces  his 
conduft  to  a  fecret  but  true  fource,  and  rejoices  when 
he  finds  that  his  works  are  wrought  in  God.  "  The  work 
of  righteoufnefs,"  affirms  the  infpired  prophet,  "  is 
peace,  and  the  effeft  of  righteoufnefs,  quietnefs  and  af- 
furance  forever."  Ifaiahxxxii.  17.  The  genuine  friend 
pf  God'poffefTes  a  pence  to  which  all  others  are  (Iran- 
gers.     Which  is  independent  of  die  applaufe  and  cen- 

lure 


Ser.  XXVII.    Jiate  of  the  Righteous,  429 

fure  of  the  children  of  difobedlence.  When  evils 
threaten — when  changes  come: — when  revolutions  hap- 
pen in  the  world  he  ftayeth  his  mind  on  God  and  enjoys 
fweet  peace.  He  doubts  not,  while  he  trufts  in  the 
Lord,  of  a  good  ilTue,'  He  knows  who  can,  and  who 
will  make  the  wrath  of  man  to  praife  him  ;  jmd  who  is 
able  and  is  determined  to  reflrain  the  remainder.  Pf. 
ixxvi.  And  who  has  promifed  that  all  things  fliall  work 
together  for  good  unto  them  that  love  God  and  are  call- 
ed according  to  his  gracious  purpofe.  Rom.  viii.  His 
foul  is  brought  into  fubje£lion  to  the  will  of  God.  Rea- 
fon,  enlightened  by  the  word  and  fan(5lified  by  the 
Spirit  of  God,  fways  its  fceptre  over  the  appetites,  af- 
fections and  all  the  motions  of  the  heart.  A  due  pro- 
portion exifts  among  the  powers,  order  prevails,  and  har- 
mony reigns. 

2.  He  that  fowcth  righteoufnefs  will  probably  ob- 
tain the  favor  of  all,  and  will  certainly  fhare  the  eileem 
of  the  excellent  of  the  earth. 

A  CHRISTIAN  fpirit  and  deportment  will  ufually 
fcreen  perfons  from  abufes  and  fecure  to  them  many 
kind  offices.  Thofe,  that  do  good,  and  appear  to  de- 
light in  goodnefs,  will  receive  good  from  others.  Thofe, 
who  are  diligent  and  fober,  ingenuous  and  dilcreet, 
meek  and  humble,  patient  and  forgiving,  honeft  and 
liberal,  will,  for  the  moft  part,  be  refpe^ed,  ipoken 
well  of,  improved  and  alTifled  as  there  may  be  need. 
Perfons  muil  overpower  moral  principles,  overlook  the 
diilindion  between  a  man  and  a  brute  and  glory  in  their 
{hame  before  they  can  coolly  infiilt  or  defpife  unaifefted 
and  noble  virtue.  The  righteous  is  more  excellent  than 
his  neighbor.  Prov.  xii.  26.  Not  only  in  the  view  of 
God,  but  of  the  generation  of  God's  people.  They, 
approving  the  things  which  are  excellent,  dlfcerning 
what  is  fit,  abounding  in  knowledge  and  judgment,  de- 
lighting in  the  law  of  God,  and  exemplifying  of  it  in 
their  conduft,  eileem,  love  and  alTociate  with  thofe  v^^ho 
low  or  work  righteoufnefs.     They  eileem  fuch  highly, 

fpeak 


^30  The  happy  and  glorious     Ser.  XXVIL 

fpeak  mod  refpeftfully  of  them,  mark,  with  gratitude 
to  heaven,  their  fpiritual  growth  and  rejoice  exceeding- 
jy  in  their  divine  confohuions,  and  anticipate  with  rap- 
ture an  everiafling  rcfidence  with  them  in  the  kingdom 
of  their  Father  and  Savior. 

3.  He  that  foweth  righteoufnefs  enjoys  the  blelT- 
ing  of  God  continually. 

There  is  a  blefling  upon  the  perfon  and  upon  the 
family — upon  the  profperity  and  adverfity — upon  the 
defigns  and  labors — upon  the  meditations  and  charities 
. — upon  the  civil  and  religious  privileges  of  the  upright 
r — Upon  the  word  of  truth  ;  both  read  and  preached  ; 
upon  the  Lord's  day — upon  the  inftitutions  of  religion 
— upon  the  means  of  fanftification.  He  is  bleifed  with 
righteoufnefs.  Conformably  to  this  view  of  his  fitua- 
tion  v\^e  read.  "  The  Lord  bleffeth  the  habitation  of 
the  j'Ail:."  Prov.  iii.  33.  "  Bleffings  are  upon  the  head 
of  the  juft."  Prov.  x.  6.  "  The  memory  of  the  juft 
is  blelTed."  Prov.  x.  7.  "  He  lliall  receive  the  bleff- 
ing  from  the  Lord,  even  righteoufnefs  from  the  God  of 
his  falvation."  Pf.  xxiv.  5.  "  BlefTed  is  the  man  that 
delighteth  in  the  law  of  the  Lord  ;  and  in  his  law  doth 
he  meditate  day  and  night.  He  fliall  be  like  a  tree 
planted  by  the  rivers  of  water,  that  bringeth  forth  his 
fruit  in  his  feafon  :  his  leaf  alio  Ihall  not  wither  ;  and 
wdiatfcjvcr  he  doeth  Ihall  profper."     Pf.  i.   1,2,  3. 

4,  He  that  foweth  righteoufnefs  enjoys  the  fpecial 
prefence  and  covenant  favor  of  God. 

-  God  fills  heaven  and  earth  with  his  effential  pref- 
ence. In  this  view  he  never  can,  for  a  moment,  be  far 
from  any  of  his  rational  creatures.  But  in  his  orani- 
prefence  and  omnifcience  multitudes  do  not  felicitate 
themfelves.  The  thought  that  God  beholds  them  eve- 
ry inltant,  obferves  all  their  actions,  infpefts  their  heart, 
perfectly  underftands  their  moral  charadler  and  retains 
forever  his  knowledge  and  will  judge  them  according  to 
the  gofpel  ofChriH:  excites  their  fear,  produces  difguft  and 
breeds  hatreds     It  mars  their  peace.     It  infufes  n  ilringj, 

whep 


Ser.  XXVII.    Jiate  of  the  Righteous.  43  f 

when  realized,  into  every  temporal  enjoyment.  But  it 
is  not  io  with  the  fincere  friends  of  religion.  The  fpec- 
ial  prefence  of  God  is  with  them  to  guide  them,  pro- 
teft  them,  to  encourage  them,  to  fanftify  them,  and 
comfort  them.  He  makes  his  face  to  fliine  upon  them  :■ 
lifts  up  the  light  of  \m  countenance  upon  them.  Fie 
makes  with  them  an  everlafting:  covenant,  even  the  fure 
mercies  of  David.  Numb,  vi.  25,  26.  Ifa.  Iv.  3.  He 
comforts  them  with  the  forgivenefs  of  their  fnis — They 
have  the  witnefs  of  the  Spirit  that  they  are  the  children 
of  God  ;  and  hence  heirs  of  God,  and  joint  heirs  with 
Chnft.  Rom.  viii.  16,  17.  He  puts  joy  and  gladnefs 
into  their  hearts  and  fills  their  mouth  with  praife.  If 
in  the  light  of  the  king's  countenance  is  life  ;  and  his, 
favor  is  as  a  cloud  of  the  latter  rain.  Prov.  xvi.  15, 
and  as  the  dew  upon  the  grafs.  Prov.  xix.  12.  If  ma- 
ny entreat  the  favor  of  the  prince.  Rev.  xix.  6.  How 
much  more  is  the  fpecial  prefence  and  favor  of  the  in- 
finite God  to  be  carefully  and  conftantly  fought,  to  be 
highly  valued  and  gratefully  acknowledged  ;  and  how 
exceedingly  muft  thofe  be  priviledged  who  enjoy  them  ? 
His  favor  is  life,  and  his  loving  kindnefs  is  bett-cr  than 
life.  Pf.  Ixiii.  With  him  is  the  fountain  of  life.  Pf. 
xxxvi.  The  upright  fliall  always  dwell  in  his  prefence* 
Pf.  cxiii.  1 3.  God  will  make  iiich  mod  bleifed  forev- 
ermore.  Pf.  xxi.  Thus  the  righteous  have  a  reward  in 
poiTeilion  as  well  as  one  in  reveriion  :  one  in  hand  and 
one  in  profpeft.  Godlinefs  has  the  promife  of  the  life 
that  now  is  and  of  that  which  is  to  co]:ye.    i  Tim.  4. 

III.  I  PASS  to  confider  the  time  and  place  in  which 
this  reward  will  be  more  fully  conferred. 

The  prefent  is  a  militant  Hate,  the  future  a  tri- 
umphant one  :  this  is  one  of  trial,  that  of  recompence  : 
this  of  difcipline,  that  of  reward.  Both  graces  and 
enjoyments  are  now  imperfe^Sl.  Both  under  divine  cul- 
tivation, faints  being  God's  hufbandry,  are  growing 
and  rioenin?  for  heaven.  Troubles  avv'ait  the  iuil.  If 
need  be  they  are  in  heavinefs  through  manifold  tempta 

tions. 


432  The  happy  a7id  glorious     Ser.  XXVII. 

tions.  I  Peter  i.  6.  Snares  fpread  their  way  ;  difficul- 
ties attend  their  progrefs  in  religion  :  enemies  difturb 
and  harrafs  them.  Their  own  follies  produce  heavy 
complaints.  Their  intercourfe  with  the  things  of  the 
world  indifpofe  them  too  much  and  too  often  for  a  clofe 
walk  with  God.  Their  almofl  unavoidable  connexion 
with  thofe  who  know  not  God,  who  do  not  love  our 
Lord  Jefus  Chrifl,  nor  fet  their  affeftions  on  heavenly 
objects,  deadens,  at  times,  their  keen  relifh  for  fpirit- 
ual  exercifes,  veils  their  evidences  of  grace  and  fwells 
their  forrows.  Owing  to  their  indifcretion  and  negli- 
gence, their  cowardice  and  coldnefs,  their  pride  and 
difcontent,  their  avarice  and  worldlinefs  God  fomelimes 
hides  his  face  from  them,  they  v/alk  in  darknefs,  expe- 
rience fear  and  maintain  fliarp  confli(5ls  with  their  ene- 
mies and  meet  with  mortification  and  difgrace.  The 
powers  of  darknefs  triumph  in  their  advantages.  This 
life  is  a  wearifome  pilgrimage.  They  loath  it,  they 
would  not  live  here  always.  Job  vii.  i6.  A  portion 
only  or  in  the  things  of-  this  life  would  be  infupporta= 
ble  to  them.  Saints  cannot  admit  the  thought  of  ever- 
lafting  imperfection,  dulnefs  and  darknefs  and  coldnefs. 
Such  barrennefs  and  emptinefs  ;  fuch  doubts  and  fears 
as  they  experience  here  if  continued  ever  would  make 
exiflence  an  indefcribable  burden  to  them.  Though 
God  never  forfakes  nor  forgets  them.  For  though  the 
righteous  falleth  feven  times  he  lliall  rife  :  God  is  a- 
ble  to  hold  him  up  ;  and  he  Ihall  be  kept  by  the  migh- 
ty power  of  God  through  faith  unto  falvation.  Prov. 
xxiv.  1 6.  I  Peter  i.  5.  In  the  way  to  their  Father's 
kingdom  above  he  allows  his  children  to  drink  of  the 
wine  of  confolation  and  to  draw  water  out  of  the  wells 
of  falvation.  He  gives  them  an  hope  of  feeing  the 
glory  of  God  :  that  hope  which  purifieth  the  foul,  even 
as  he  is  pure  :  good  hope  through  grace  which  is  an 
anchor  to  the  foul.  Rom.  v.  2.  i  John  iii.  4.  Heb. 
vi.  19.  Hope  of  grace  :  and  Chrift  is  in  them  the 
hope  of  glory.     God  will  not  let  them  be  moved  away 

from 


Ser.  XXVII.     Jiate  of  the  Righteous.  433 

from  the  hope  of  the  gofpel  ;  and  the  Spirit  will 
ftrengtheii  them  to  give  diligence  unto  the  full  affurance 
of  hope  unto  the  end.  Col.  i.  23.  27.  Fleb.  vi.  11. 
An  hope  both  of  prefent  and  future  fpiritual  good 
which  animates  them  in  duty,  fupports  them  in  tempta- 
tion, brightens  the  night  of  affliftion,  leffens  the  pains 
of  dying  and  removes  the  dread  of  being  dead.  They 
have  a  well  groimded  perfuafion  that  annihilation  is  not 
their  portion.  TJiey  are  affared  that  God  will  not  leave 
their  bodies  forever  under  the  dominion  of  the  grave. 
Death,  the  lad  enemy,  {Iiall  be  conquered.  "  They 
are  begotten  again  unto  a  lively  hope  by  the  refurrec- 
tion  of  Jefus  Chrift  from  the  dead."  i  Peter  i.  3.  "  So 
alfo  is  the  refurre(5^ion  of  the  dead  :  it  is  fown  in  cor- 
ruption, it  is  raifed  in  incorruption  :  It  is  fown  in  dif. 
honor,  it  is  raifed  in  glory  :  it  is  fown  in  weaknefs,  it 
is  raifed  in  pov/er  :  It  is  fown  a  natural  body,  it  is  raif- 
ed a  fpiritual  body.  This  corruptible  muft  put  on  in- 
corruption, this  mortal  mud  put  on  immortality." 
I  Cor.  XV.  42,  3,  4.  ^2'  "  ^or  our  converfation  is 
in  heaven  ;  from  whence  alfo  we  look  for  the  Savior, 
the  Lord  Jefus  Chrift  ;  who  fhall  change, our  vile  body, 
that  it  may  be  faihioned  like  unto  his  glorious  body,  ac- 
cording to  the  working 'whereby  he  is  able  even  to  fub- 
due  all  things  unto  himfelf."  Philip,  iii.  20,  21.  When 
they  walk  through  the  valley  of  the  fliadow  of  death 
they  believe  that  God  v/ill  be  with  them  ;  that  the  rod 
of  his  povv^er,  and  the  ftaff  of  his  promife  will  comfort 
them.  Pf.  xxiii.  They  believe  that  God  will  redeem 
their  fouls  from  the  power  of  the  grave  ;  guide  them 
by  his  counfel,  and  afterv/ards  receive  them  to  glory. 
Pf.  xlix.  15.  Ixxiii.  24.  After  a  few  more  revolutions  of 
funs  and  moons  they  expeft  to  go  the  v/ay  whence  they 
fliall  not  return.  To  go  into  an  invlfible  flate.  Be- 
ing made  meet  for  it,  they  hope  to  partake  of  the  inher-* 
itance  of  the  faints  in  light.  God  himfeif  having 
wrought  them  to  this  felf  fame  thing,  and  given  them 
the  earneft  of  the  Spirit  in  their  hearts.  Col.  i.  12. 
Gog  2  Cor, 


434  The  happy  and  glorious     Ser.  XXVlt. 

1  Cor.  V.  5.  Having  fet  their  affeftions  on  things  a-- 
bove,  and  their  life  being  hid  with  Chrift  in  God,  they 
expe£l,  that  when  Chrift,  who  is  the  life  of  chriflians, 
fhall  appear,  they  flrall  appear  with  him  in  glory  :  that 
then  they  fliall  be  like  him,  and  fee  him  as  he  is  ;  be- 
hold his  face  in  righteoufnefs ;  and  when  they  awake 
be  fatisfied  with  his  likenefs.  Pf.  xix.  i  John  iii.  Col.  iii. 
Their  underftanding  will  be  enlightened  by  beams  darted 
direflly  into  them  from  the  fun  of  righ|eoufnefs.  Their 
affeftions  will  be  forever  warmed  by  divine  love  : 
burning  with  the  vehement  ardors  of  the  pureft  devo- 
tion. Their  holinefs  will  be  perfeft.  Their  happinefs 
will  be  compleat  and  flill  growing.  Their  employments 
will  be  the  noblefi;,  mod  delightful,  and  improving  which 
can  be  conceived  of.  Their  joys  will  be  exquifite,  a- 
bundant,  overflowing  and  eternally  flowing  into  their 
fouls.  There  will  be  a  variety,  a  fuitablenefs,  a  ful- 
iiefs,  a  confrant  increafe  and  a  perpetual  enjoyment  of 
good  which  altogether  tranfcends  the  liveliefl;  imagina- 
tion. There  will  alfo  be  granted  aclear  difcernment  of 
its  excellency  and  the  keeneft  relifh  for  it :  that  relifli 
will  be  always  unabated — that  difcernment  always  clear 
—the  fources  of  happinefs  inexhauftible — The  light  of 
heaven  will  be  an  eternal  day.  There  is  no  temple  in 
heaven  :  for  the  Lord  God  Almighty  and  the  Lamb 
are  the  temple  of  it.  And  the  city  has  no  need  of  the 
fun,  neither  of  the  moon,  to  fliine  in  it ;  for  the  glory 
of  God  doth  lighten  it,  and  the  Lam.b  is  the  light  there- 
of, iiiid  the  nations  of  tliem  that  are  faved  fhall  walk 
in  the  light  of  it.  Rev.  xxi.  22,  3,  4.  Having  wafh- 
cd  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb,  they  are  before  the  throne  of  God,,  and  fervc 
him  day  and  night  in  his  temple  :  and  he  that  fitteth  on 
the  throne  fliall  dwell  among  them.  They  fliall  hun- 
ger no  more,  neither  thirfl  any  more  ;  neither  fliall  the 
fun  light  on  them,  nor  any  heat.  For  the  Lamb,  that 
is  in  the  midd:  of  the  throne,  fliall  feed  them,  and  fliall 
lead  them  unto  living  fountains  of  waters  :  and  God 

Ihall      . 


■Ser.  XXVII.     Jtate  of  the  Righteous.  435 

jfhall  wipe  away  all  tears  from  their  eyes.  Rev.  vii.  1 5, 
16,  17.  They  fhall  eat  of  the  tree  of  life  which  is  in 
the  midft  of  the  paradife  of  God.  Chriil  will  give  un- 
to them  a  crown  of  life.  They  iliall  be  made  pillars  in 
the  temple  of  God,  and  fliall  go  no  more  out.  They 
fliall  be  made  kings  and  priefls  unto  God.  They  fhall 
fit  with  Chrift  on  his  throne.  Rev.  i.  ii.  iii.  It  is  the 
pleafure  of  Chrift  that  thofe,  whom  the  Father  hath  giv- 
en him  in  the  covenant  of  redemption,  {liould  be  with 
him  where  he  is  ;  that  they  may  behold  his  glory  which 
the  Father  hath  given  him  ;  and  the  love  which  he 
bears  him.  John  xvii.  24.  They  are  to  be  perfeft  in 
the  perfedion,  glorious  in  the  glory,  happy  in  the  hap- 
pinefs,  and  compleat  through  the  fulnefs  which  is  in 
Chrifl,  who  is  the  head  of  all  principality  and  power  : 
In  whom  it  pleafed  the  Father  that  all  fulnefs  fliould 
dwell  :  In  whom  dwells  the  fulnefs  of  the  Godhead. 
Col.  ii.  Thus  the  reward  to  him  that  foweth  right- 
eoufnefs  will  be  ample,  fuperabundant,  unutterable, 
and  inconceivable.  It  will  be  fully  expreJTive  of  the 
love  of  God,  of  the  grace  of  the  Lord  Jefus  Chrifl: 
and  the  benevolence  of  the  Spirit.  It  will  refleft  infi- 
nite honor  upon  the  adorable  Trinity  and  afford  the 
higheft:  pofTible  fatisfa6tion  to  the  upright  in  heart. 

IV.  I  PROCEED  to  fliow  the  certainty  of  this  be- 
ftowment.  It  is  called  "  a  fure  reward."  From  rea- 
fon  we  could  not  have  fafely  inferred  fuch  a  reward  be- 
yond this  life.  What  faints  nov/  receive  from  God  may 
equal  their  fervice.  In  point  of  merit  they  have  not 
any  claim  upon  God.  Had  they  obeyed  the  whole  law 
they  would  have  been  unprofitable  fervants  :  they 
would  have  done  no  more  than  was  their  duty  to  do. 
What  God  gives  in  the  prefent  life  might  prove  a 
full  compenfation  for  perfect  obedience.  But  far  more 
evident  is  the  exclufion  of  the  lead  merit  when  in  every 
thing  the  bed:  come  fliort  and  in  many  wholly  offend  ; 
when  there  is  a  body  of  fin  and  death  in  them.  But 
God  has  informed  us  in  his  word  what  he  will  beflow 

upon 


43^  '^h^  happy  and  glorious     Ser.  XXVII, 

upon  his  obedient  children  beyond  the  grave.  The  im- 
perfedlion  of  reafon  is  fupplied  by  the  fulnefs  of  fcrip- 
ture.  We  are  favored  vv-ith  clear  and  fufficient  infor- 
mation on  this  important  fubjefl.  Our  faith  ftands  not 
in  the  wifdom  nor  veracity  of  man  but  in  the  truth  of 
that  word  of  God  which  liveth  and  abideth  forever. 
I  Pet.  i.  23. 

I.  Its  certainty  may  be  argued  from  various  par- 
ticular and  general  declarations  of  fcripture. 

What  is  addrefled  to  Abraham  applies  to  all 
who  have  like  precious  faith.  "  I  am  thy  exceeding 
great  reward.''  Gen.  xv.  "  In  keeping  of  thy  com- 
mandments there  is  a  great  reward."  Pf.  xix.  "  Sure- 
ly there  is  a  reward,  and  thy  expeftation  fliall  not  be 
cut  off.'*  Prov.  xxiii.  "  Say  ye  to  the  righteous  that 
it  fliall  be  well  with  him  :  for  he  fliali  eat  the  fruit  of 
his  doings."  Ifa.  iii.  "  Great  is  your  reward  in  heav- 
en." Matt.  V.  "  Every  man  fliall  receive  his  own  re- 
ward." I  Cor.  iii.  8.  "  Gcfd  is  not  unrighteous  to 
forget  your  labor  of  love,  w^ork  of  faith  and  patience 
of  hope  in  the  Lord  Jefus  Chrifl:."  i  Thefl'.  i.  3.  "  Cafl: 
not  away  therefore  your  confidence,"  A  well  ground- 
ed hope,  "  which  hath  great  recompence  of  reward." 
Heb.  X.  2tS-  "  No  eye  hath  feen,  nor  ear  heard,  nor 
mind  conceived  the  things  which  God  hath  laid  up  for 
them  that  love  him."  i  Cor.  ii.  9.  Thus,  ^  to  omit 
many  other  places,  various  and  explicit  are  the  declara- 
tions of  infpired  truth.  Now  God  is  not  a  man  that  he 
fliould  lie  ;  nor  the  Son  of  man  that  he  fliould  repent  : 
Hath  he  faid  it,  and  will  he  not  do  it  ?  hath  he  fpoken, 
and  will  he  not  make  it  good  ?  Numb,  xxiii.  19.  "  Faith- 
ful is  he  that  calleth  you,  who  alfo  will  do  it."  i  Thef. 
v.  24.  God  is  able  to  fulfil  his  word,  in  which  his 
children  hope.  He  is  of  one  mind  :  and  who  or  what 
can  turn  him  ?  In  the  inviolable  truth,  in  the  almighty 
power  and  unchangeable  mercy  of  God  they  have  af- 
furance  of  a  reward.  Hence  God's  people  have  exer- 
cifed  patience  j  knowing  that  after  they  have  done  the 

will 


Ser.  XXVII.     Jiate  of  the  Righteous,  437 

•will  of  God  they  Ihall  receive  the  promlfes.  In  a  be- 
lieving expe^ation  of  future  glory  they  have  not  been 
difappolnted  :  Hence  we  read  :  "  That  ye  be  not  lloth- 
ful,  but  followers  of  them,  who,  through  faith  and  pa- 
tience, inherit  the  promifes."  Heb.  vi.  1 2. 

2.  It  is  eafily  and  ftrongly  argued  from  the  de- 
iign  and  work  of  Chrift. 

"  He  gave  himfelf  for  us  ;  that  he  might  redeem 
us  from  all  iniquity,  and  purify  unto  himfelf  a  peculiar 
people,  zealous  of  good  works,"  Titus  ii.  14.  "  Chrill 
loved  the  church,  and  gave  himfelf  for  it  ;  that  he 
might  fan^lify  and  cleanfe  it  with  the  wafliing  of  water 
by  the^  word  ;  that  he  might  prefcnt  it  to  himfelf  a 
glorious  church,  not  having  fpot,  or  wrinkle,  or  any 
fuch  thing."  Ephef.  v.  25,  26,  27.  He  offered  him- 
felf without  fpot  unto  God  having  obtained  eternal  re-, 
demption  for  us.  Heb.  ix.  He  became  the  author  of 
eternal  falvation  unto  all  them  that  obey  him.  Heb.  v» 
There  are  many  manfions  in  his  Father's  houfe  :  he  is 
gone  to  prepare  a  place  for  them.  John  xiv.  And  he 
will  bring  many  fons  to  glory.  Heb.  ii.  Grace  is  pro- 
vided and  glory  is  purchafed  by  his  blood  for  all  that 
receive  him.  His  delipn  will  be  effected.  He  will  fee 
jof  the  travail  of  his  foul  and  be  fatisfied.  Ifa.  liii. 

3.  It  may  be  clearly  argued  from  the  work  and 
earneft  of  the  Spirit. 

It  is  his  work  to  create  us  in  Chrifl  Jefus  unto 
good  works  :  To  fulfill  in  us  the  whole  good  pleafure 
of  his  goodnefs,  and  the  v;ork  of  faith  with  power. 
Ephef.  ii.  2  Theff.  i.  To  unite  the  foul  indiflblubly 
to  Chrift.  Grace  is  a  divine  and  immortal  principle, 
fecured  by  a  promife.  Chrifl  hath  obtained  a  more 
excellent  minillry  than  the  priefls  under  the  law,  be- 
ing a  mediator  of  a  better  covenant ;  eflablifhed  on 
better  promifes.  Heb.  viii.  Grace  or  the  Holy  Spirit 
dwelling  in  belicA^ers  is  in  them  a  Vv'ell  of  water  fpring- 
ing  up  into  everlafiing  life-.  John  iv.  It  is  the  work  of 
the  Spirit  to  build  them  up  in  the  moll  holy  faith,  keep 

them 


43 S  The  happy  ayid glorious      Ser.  XXVII. 

them  in  the  love  of  God,  looking  for  the  mercy  of  the 
Lord  Jefus  Chrifl  unto  eternal  life.  Jude  20,  i\.  Hav- 
ing begun  a  good  work  in  them  he  will  perform  it  un- 
to the  day  of  Chriff.  Phil.  i.  He  will  not  forfake  the 
work  of  his  own  hands  ;  his  mercy  endures  forever  : 
he  will  perfect  that  w^hich  concerns  them.  Pf.  cxxxviii. 
"  Now,  he  that  hath  wrought  us  to  this  felf  fame 
thing  is  God,  who  hath  alfo  given  unto  us  the  earned 
of  the  Spirit.'*  2  Cor.  v.  This  felf  fame  thing  is  an 
hope  and  belief  of  the  everlafting  enjoyment  of  God. 
The  Spirit  is  a  friend  of  truth.  Never  favors  a  work 
of  error.  Nor  can  a  lye  ever  be  from  the  Spirit  of 
holinefs.  Believers  are  faid  to  be  fealed  with  that  Holy 
Spirit  of  promife  unto  the  day  of  redemption.  Ephef.  i. 
The  renewing  and  fancHfying  influences  of  the  Spirit 
are  the  feal  which  God  fets  upon  his  people  by  which 
he  knows  them  ;  by  which  they  are  d ill ingui (lied  from 
■^}\  others  ;  and  hence  they  will  be  delivered  from  eve- 
ry evil  work,  and  eflabliihed  unblameably  in  holinefs 
at  the  coming  of  Chrift.  They  have  peace  of  con- 
fciencc,  joy  in  the  Holy  Ghoft,  good  hope  through 
grace  and  everlafthig  confolaiion.  The  prefent  confo- 
lations  of  the  Spirit  are  the  earnefl  of  the  approaching 
harvcil  in  heaven.  Like  the  firft  fruits  under  the  law 
-—like  the  grapes  of  Eflicol  which  aifured  them  of  a 
rich  vintage  when  piit,  in  poiTelHon  of  the  promifed 
land. 

Perhaps  fome  will  fay  that  a  work  of  righteouf- 
nefs  does  not  fecure  a  future  rev/ard  ;  becaufe  perfons 
may  not  continue  to  fow  in  righteoufnefs  and  fo  may  fail 
of  the  grace  of  God  unto  eternal  life.  To  which  I  re- 
ply that  perfeverance  in  holinefs  is  both  a  duty  and  a 
privilege  or  covenanted  mercy.  It  is  a  duty.  Becaufe 
chrillians  are  required  to  continue  in  Chriil's  word — to 
abide  in  him — grounded  and  rooted  in  the  truth — -to 
forget  that  which  is  behind  and  prefs  forward  to  that 
which  is<  before — to  hoki  fail;  that  which  they  have  re- 
ceived—to  IcL  their  path  iliine  brighter  and  brighter— v, 

their 


Ser.  XXVII.     fiate  of  the  Righteous.,  435 

their  rlghteoufnefs  they  mud  never  let  go — nor  let  their 
heart  reproach  them  while  they  live — lliey  mull  keep 
their  heart  with  all  diligence — They  muft  ponder  the 
path  of  their  feet,  and  let  all  their  ways  be  ellablithed- 
They  may  not  turn  to  the  ri-ght  hand  or  to  tLe  left  from 
following  God — ^^They  mud  cleave  to  him  as  a  garment 
to  the  loins  of  a  man — They  mud  not  ever  be  weary 
in  well  doing.  Thus  perfeverance  is  their  duty — It  is 
alfo  the  privilege  and  covenanted  mercy  of  chriftians. 
Unto  them  "  are  given  exceeding  great  and  precious 
promifes  ;  that  by  thefe  they  might  be  partakers  of  the 
divine  nature  ;  it  is  fecured  by  thefe  promifes  that  they , 
giving  all  diligence,  fliould  add  to  their  faith,  virtue, 
knowledge,  temperance,  patience,  godlinefs,  brother- 
ly kindnefs  and  charity  ;  that  they  ftiould  be  filled  v/ith 
all  the  fruits  of  righteoufnefs,  and  thus  giving  all  dili- 
gence to  make  their  calling  and  elcftion  fure,  not  unta 
God  ;  for  known  unto  him  are  all  his  works  from  the 
beginning  ;  but  unto  tbemfelves  :  for,  by  doing  thefe 
things,  they  fliall  never  fall  :  For  fo  an  entrance*  fliall 
be  minidred  unto  them  abundantly  into  the  everlading 
kingdom  of  our  Lord  and  Savior  Jcfus  Chrid.  2  Pet.  i. 
A£ls  XV.  Philip,  i.  They  are  encouraged,  and  affided  as 
well  as  required  to  be  dedfad  and  immoveable,  always 
abounding  in  the  work  of  the  Lord,  forafmuch  as  they 
know  that  their  labor  diall  not  be  in  vain  in  the  Lord. 
I  Cor.  XV.  58.  The  follovv'ing  indru£tions  and  cau- 
tions— as  "  Take  heed  led  any  of  you"  diould  feem  to^ 
come  diort  of  that  red."  Heb.  iv.  "  Bev/are  led  ye 
alfo,  being  led  away  with  the  error  of  the  wicked,  fall 
from  your  own  dedfadnefs."  2  Pet.  iii.  "  Look  to 
yourfelves,  that  we  loofe  not  thofe  things  which  \Me. 
have  wrought,  but  that  we  receive  a  full  reward."  2 
John  8. — do  not  militate  againd  the  certainty  of  the 
reward.  They  were  either  given  to  nomin;\l  or  real 
chridians.  If  to  the  former,  they  teach  us  tliat  their 
profefTion  would  be  vain  unlefs  they  held  out  unto  the 
end  'y  and  if  they  apodatized  from  the  faith   their  in-- 

fmcerity 


440  The  happy  and  glorious      Ser.  XXVIL 

fincerity  would  be  made  manifeft.  If  to  the  latter,  to 
real  chriftians,  they  axe  given  to  animate  them  to 
the  utmoft  diligence  and  vigilance  and  fortitude  left  a 
contrary  courfe  fliould  betray  them  into  indifcretions 
and  fnares.  They  are  given  to  imprefs  chriftians  with 
the  important  place  which  means  hold  in  the  whole 
fcheme  of  grace.  That  it  is  an  everlafting  truth,  that 
fhey  muft  work  out  their  own  falvation  with  fear  and 
trembling,  though  God  works  in  them  both  to  will  and 
to  do  of  his  good  pleafure.  Phil.  ii.  13. 

Though  alfo  we  read  of  thofe  who  in  time  of 
temptation  fall  away,  Luke  viii.  13.  it  is  evident  they 
had  np  root  in  them,  and  believed  only  for  a  while. 
This  event  does  not  difprove  a  continuance  in  grace 
and  final  falvation.  Though  we  read  in  Heb.  vi.  6* 
That  it  is  impoftible  to  renew  fuch  again  to  repentance, 
it  does  not  overthrow  our  reafoning  upon  the  fecurity 
of  the  reward  of  grace.  For  it  is  moft  likely  that  the 
apoftle  in  this  chapter  gives  us  a  defcription  of  the  mi- 
raculous gifts  of  the  Spirit  which  fome  then  poifeffed, 
and  of  all  other  attainments  which  natural  men  poiTefs, 
and  declares  that  if  any  fliould  fall  fi'om  fuch  an  height 
into  infidelity  and  an  open  and  contemptuous  rejeftion 
of  the  gofpel  of  Chrift  their  fpiritual  ftate  would  therr 
be  hopelefs.  The  fame  character,  I  apprehend,  is 
drawn  in  Heb.  x.  29. 

Neither  doth  what  \hz  prophet  a (Jert  sin  the  name 
of  the  Lord!  E'zek.  xviii.  24.  weaken  our  arguing  upon 
the  certain  connexion  between  working  righteoufnefs 
and  the  reward.  The  paillige  is  this.  "But  when 
the  righteous  turneth  away  from  his  righteoufnefs,  and 
committeth,  and  doeth  according  to  all  the  abominations 
that  the  wicked  man  doeth,  fliall  he  live  .-^  All  his  right- 
eoufnefs that  he  hath  done  fliall  not  be  mentioned  :  in 
liis  trefpafs  that  he  hath  trefpafted,  and  in  his  fin  that 
he  hath  finned,  in  them  fliall  he  die."  It  is  well  known 
that  God  was  the  vifible  king  of  Ifrael — that  they  were 
his  vifible  people — that  he  gave  them  many  ftatutes 

both 


Ser.  XXVII.     fiate  6f  the  Righteous.  44s 

both  moral,  ceremonial  and  political — that  a  vifible  ob- 
fervance  of  them  was  required — that  he  connected  with 
that  obfervance  temporal  blellings  and  religious  privi- 
leges. With  this  view  of  the  fubje^l  the  prophetic  de- 
fcription  of  that  righteoufnefs,  which  was  the  condition 
of  prefent  favors,  anfwers.  Attend  candidly  to  it. 
"  But  if  a  man  be  jufl,  and  do  that  which  is  lawful 
and  right,  and  hath  not  eaten  upon  the  mountains,  nei- 
ther lifted  up  his  eyes  to  the  idols  of  the  houfe  of  If- 
rael,  neither  hath  defiled  his  neighbor's  wife,  and  hath 
not  opprelTed  any,  but  hath  reftored  to  the  debtor  his 
pledge,  hath  fpoiled  none  by  violence,  hath  given  his 
bread  to  the  hungry,  and  hath  covered  the  naked  with 
a  garment  ;  he  that  hath  not  given  forth  upon  ufury, 
neither  hath  taken  any  increafe,  that  hath  withdrawn 
his  hand  from  iniquity,  hath  executed  true  judgment 
between  man  and  man  ;  hath  walked  in  my  ftatutes, 
and  hath  kept  my  judgments,  to  deal  truly  ;  he  is  jufl, 
he  fliall  furely  live,  faith  the  Lord  God."  Ezek.  xviii. 
5,  6,  7,  8,  9.  The  flighted:  furvey  of  this  righteouC- 
nefs,  which  fecured  outward  bleffings,  mufl  afford  de- 
cifive  conviftion  that  it  does  not  amount  to  that  inward 
renovation,  that  fpiritual  quickening- — that  divine  tranf- 
formation  of  foul — that  inward  indwelling  of  the  Spir- 
it with  which  eternal  life  is  always  joined  :  hence  can- 
not difprove  the  facred  affertion  that  to  him  who  fov/eth 
righteoufnefs  fliall  be  a  fure,  a  vaft  and  an  infinite  re- 
ward. 

If  any  fliould  urge  that  they  fear  left  fome  uri' 

favorable  event -fo?ne  iinforefeen  accident — — or  fome 

mighty  enemy  fjoiild  rob  them  of  this  reward  ;  I  have 
only  to  obferve,  that  if  you  have  paiTed  from  death  un- 
to life,  you  may  be  perfuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  prefent,  nor  things  to  come.  Nor  height,  nor 
depth,  nor  any  other  creature,  lliall  be  able  to  feparate 
you  from  the  love  of  God,  which  is  in  Chrift  Jefus^ 
your  Lord.  Rom.  viii.  That  Chrill's  fheep  hear  his  voice, 
and  he  knows  them,  and  they  follow  him  :  And  he 
H  H  h  .^ives. 


442i  The  happy  and  glorious      Ser.  XXVIL 

gives  unto  tliera  eternal  life  ;  and  they  fliall  never  per- 
iili,  neither  fliall  any  pluck  them  out  of  his  hand.  John 
X.  27,  28.  Thus  the  reward  is  fure  to  them  that  work 
righteoufnefs. 

IMPROVEMENT. 

I.  REMARK  the  wifdom  of  the  true  friends  of 
righteoufnefs  and  holinefs. 

Wisdom,  it  is  well  knowiij  Confifts  in  pitching 
upon  the  bed  end,  in  employing  the  fitted  means,  and 
in  choofmg  the  mod  fuitable  feafon  to  elfeft  it.  The 
bed  end  is  the  attainment  of  the  greated  good,  the  ev- 
erlading  enjoyment  of  God  :  The  bed  means  to  attain 
this  end  is  the  habitual  and  finccre  difcharge  of  univer- 
fal  duty  :  The  bed  feafon  for  fecuring  of  it  is  the  morn- 
ing of  life  ;  and  the' only  feafon  is  during  the  prefent 
life.  If  thefe  obfervations  are  too  evident  to  be  fober- 
ly  contradi6i:ed,  it  follows  that  the  upright  man  is  the 
wife  man  :  in  a  religious  view  the  only  wife  man.  Re- 
ligion introduces  to  a  plcafnig  and  beneficial  acquaint- 
ance with  the  bed  beings.  With  God  the  Father  ;  his 
perfe£l:ions  and  character.  With  Je/us  Chriji^  the  on- 
ly mediator  between  God  and  man.  With  the  Holy 
Spirit,  the  quickner  and  comforter.  With  the  holy  an- 
gels ;  that  excel  in  drength,  and  that  are  minidring  fpir- 
its  unto  the  heirs  of  falvation.  With  the  faints,  who' 
are  the  excellent  of  the  eairth.  Our  work  lies  mainly 
with  God  through  his  Sen  and  our  Savior.  He  is  our' 
Creator  and  Benefacl'or,  lie  is  the  Father  of  Mercies, 
the  God  of  grace  ;  our  Lav/giver  and  Redeemer  and 
Judge.  We  are  always  dependent  on  him.  We  every 
moment  receive  much  good  from  him.  We  are  un- 
fpeakably,  yea  infinitely  indebted  to  him.  We  are 
accountable  to  him.  V\^e  are  faved  not  by  works  of 
righteoufnefs  of  our  own,'  but  according  to  his  mercy, 
by  the  wafliing  of  regeneration,  and  the  renewing  of 
the  Holy  Ghod,  which  he  flieds  on  chridians  abund- 
antly through  Jefus  Chrid  our  Saviour  ;  That  being 
judificd  by  his  grace,  we  fliould  be  made'  heirs  accord- 
ing '  to  the   hope   of  eternal  life.    Titus  iii.  4,  o.  q. 

Hence 


6er.  XXVII.      Jiate  of  the  Righteous.  443 

Hence  we  fliould  pleafe  him,  feek  our  happinefs  In  him, 
iind  yield  our  whole  felves  unto  the  Lord.  A  fpiritu- 
al  and  an  intimate  acquaintance  with  God  is  preferable 
to  a  thorough  knowledge  of  human  arts  and  fciences, 
the  policies  of  dates,  the  civil  laws  of  our  own  coun- 
try, and  the  iltuation,  climate  and  productions,  manu- 
factures, trade  and  commerce  of  the  whole  world. 
The  upright  man  has  attained  that  wifdom  which  is  the 
principakthing.  He  has  got  that  found  underftanding 
which  is  a  well  fpring  of  life  to  the  foul.  He  knows 
his  duty.  He  ftudies  the  word  of  God.  The  gofpel 
reveals  to  him  the  author,  the  nature  and  the  way  of 
eternal  life.  How  he  can  fecure  the  favor  and  bleffmg 
of  that  being  who  can  do  for  him  very  abundantly  ; 
who  can  overrule  all  events  to  his  profit ;  and  who  can 
be  his  portion  forever.  This  knowledge  is  with  him. 
The  favor  of  God  is  his  fpecial  privilege — A  conformi- 
ty to  God  is  his  glory.  The  fervice  of  God  is  his  em- 
ploym.ent.  The  hope  of  a  reward  in  heaven  is  a  cordi- 
al to  him  under  all  the  trials  of  life.  He  is  then  ex- 
ceedingly wife.  His  wifdom  bears  proportion  to  the 
prevalence  of  vital  and  practical  holinefs.  Difregard 
them,  you.  pious  ones,  the  ridicule  of  a  blind  and  the 
fcorn  of  an  atheiftical  world.  Be  not  afliamcd  of  the 
practice  of  righteoufnefs.  Purfue  your  work.  En- 
creafe  in  grace  ;  abound  in  hope  ;  live  above  the  world  ; 
and  long  for  the  blefTednefs  of  heaven.  Rather  be  a- 
Ihamed  of  your  leannefs  ;  of  the  languor  of  your  de- 
votions ;  of  the  weaknefs  of  your  fpiritual  defn-es. 
The  wifdom  of  fowing  in  righteoufnefs  appears  from  the 
nature,  the  greatnefs  of  the  reward  :  from  the  condi- 
tion and  certainty  of  beflowm.ent ;  the  long  enjoyment 
of  it  ;  the  unalienable  poffellion  of  ^t.  Blefs  God  for 
it.  "  For  the  Lord  giveth  this  wifdom."  Prov.  ii.  6. 

II.  See  how  weakly  and  abfurdly  objections  are 
urged  and  prejudices  harbored  againft  the  practice  of 
righteoufnefs. 

In  different  v/ays  the  quarrel  againft  religion  is 
managed.     But  many  urge,  to  reconcile  themfelves  to 

their 


44-4  The  happy  a7id glorious      Ser.  XXVII. 

their  habitual  negleft  of  it,  that  the  inducements  are 
weak  :  that  the  reward  is  not  adequate  nor  lure.  They 
mull:  ferve  God  without  prefent,  without  Sufficient  coin- 
penfation.  God  is  treated  as  an  hard  mailer  ;  compar- 
ed to  an  auftere  man.  But  this  is  to  rejeft  fcripture 
declarations  :  to  contradift  the  uniform  tendency  of 
moral  caufes  ;  to  attack  the  conflitution  of  heaven  j  to 
confront  the  experience  of  the  godly  in  all  ages  ;  it  is 
to  make  God  a  lyar.  This  undertaking  is  arduous  and 
impious.  Nothing  is  more  amply  Supported  than  that 
there  is  a  fure  reward  to  him  that  foweth  righteoufhefs. 
God  loves  the  upright.  They  dwell  in  his  prefence. 
The  fccret  of  the  Lord  is  with  them  that  fear  him.  All 
the  paths  of  the  Lord  are  mercy  and  truth  unto  fuch  as 
keep  his  teftimonies.  He  makes  with  them  an  everlaft- 
ing  covenant,  in  all  things  well  ordered  and  fure.  They 
dwell  in  the  fecret  of  the  Moft  High,  and  abide  under 
the  fliadow  of  the  Almighty.  To  them  that  are  faith- 
ful unto  the  death  he  will  give  a  crown  of  life.  The 
experience  of  God's  people  in  all  ages  has  evinced  his 
love  to  be  marvelloufly  and  immenfely  great.  Religion 
will  not  eiie«5lually  Ihield  us  from  every  kind  and  de- 
gree of  natural  evil.  But  it  prepares  us  for  adverfiiy  : 
it  lightens  the  flroke  :  it  fupports  under  it  :  it  fanc- 
tifies  what  we  endure  :  it  afiures,  to  patience  and  fub- 
miiTion,  a  favorable  conclufion.  While  under  the  difci- 
pline  of  their  heavenly  Father  faints  have  peace  of  con- 
fcience  and  jo}  in  the  Holy  Ghoft.  Many  ^re  the  af- 
flictions of  the  righteous  but  the  Lord  delivereth  them, 
finally,  out  of  them  all.  Pf.  xxxiv.  "  Weeping  may 
endure  for  a  night,  but  joy  cometh  in  the  morning." 
Pf.  XXX.  5.  When  true  religion,  like  the  bible,  which 
contains- and  reveals  it,  is  profitable  for  all  things,  fuch 
an  objection  can  foon  be  anfwered  ;  fuch  a  prejudice  ea- 
fily  ihown  to  be  groundlefs.  Except  righteoufnefs  will 
bear  Icvere  but  impartial  examination,  whence  fuch  dec- 
larations from  the  mouth  of  him  who  mud  know,  who 
mufl  uiter,  aiul  nvuit  delight  in  the  truth  .''  "  Happy  is 
the  man  that  findeth  wifdom,  and  the  man  that  getteth 

underftanding. 


Ser*  XXVII.      Jlate  of  the  Righteous.  445 

underflanding.  For  the  merchandife  of  it  is  better 
than  the  merchandife  of  filver,  and  the  gain  than  that 
of  fine  gold.  She  is  more  precious  than  rubies  and  all 
that  we  can  defire.  She  is  a  tree  of  life  to  them  that 
lay  hold  upon  her,  and  happy  is  every  one  that  findeth 
lier/*  Prov.  iii.  Whence,  unlefs  it  is  fo,  do  we  hear 
•him,  who  was  full  of  grace  and  truth,  declare  ?"  Rich- 
es and  honor  are  with  me,  yea  durable  riches  and  right- 
eoufnefs.  My  fruit  is  better  than  gold  ;  and  my  reve- 
nue than  choice  filver."  Prov.  viii.  Vv^hy,  unlefs  it  is 
true,  are  we  told  that  the  fruit  of  the  Spirit  is  good- 
ncfs?  Gal.  v.  21.  Why  do  we  hear  the  righteous  con- 
fefs  irora  one  fide  of  the  earth  to  the  other,  Thy  com- 
mandments, O  Lord,  are  the  rejoicing  of  our  heart — 
they  are  our  fongs  in  this  the  houfe  of  our  pilgrimage — 
we  have  efteemed  the  words  of  thy  mouth  more  than 
our  neceflary  food  ?  How  iliall  v^'e  account  for  fuch  con- 
duft  ?  Shall  we  fay  that  the  whole  generation  of  the 
upright  have  been  fools  and  fanatics  ?  But  is  it  not  an 
unfounded  and  an  incredible  aiTertion  ?  How  diflinguifh- 
ed  have  very  many  of  them  been  for  difcernnient,  judg- 
ment, fteadinefs  and  ufefulnefs  ?  We  muft  then  con- 
dude  that  the  prejudices  which  are  fo  generally  foflered 
againfl  the  praftice  of  godlinefs  are  unreafonable  and 
ioexcufable.  They  argue  the  criminal  depravity  of  the 
heart.  When  any  do  not  obey  God  and  prefent  them- 
fclves  to  him  living  facriiices  holy  and  acceptable  it 
proves  that  they  hate  heart  and  life  holinefs  :  that  they 
will  not  renounce  the  fiefli,  the  world,  and  the  devil  to 
fow  in  righteoufnefs  and  receive  a  raofl:  glorious  and 
fure  reward. 

III.  Most  grateful  effufions  of  foul  fliould  accom- 
pany the  information  that  God  hath  annexed  a  fure  re- 
ward to  holinefs  and  righteoufnefs. 

Children  do  not  merit  of  their  parents  becaufe 
they  hearken  to  excellent  counfel,  and  obey  reafonable 
commands  and  afford  joint  afiiftance  for  their  mutual 
benefit.  The  citizens  of  a  ^ate  do  not  becaufe  they 
conform  to  the  wife  provifions  of  government ;  and  uni- 
formly 


446  The  happy  and  glorious      Ser.  XXVII. 

fonnly  do  that  which  is^reqiiifite  for  their  common  wel- 
fare. Sufficient  compenfation  might  be  found  in  the 
gcod  effe^LS  naturally  refulting  from  fuch  conduft.  Nei- 
ther do  faints  merit  of  God.  In  every  thing  they  fail, 
it  is  of  the  Lord's  mercies  that  they  are  not  confumed. 
V/hat  God  beflows  upon  them  is  for  the  fake  of  Chrifl. 
Through  him  he  has  communion  with  them.  He  brings 
them  very  near  to  him.  He  makes  an  everlafting  cove- 
nant wiih  them.  He  clters  them,  beyond  the  largefl  wifli 
—beyond  every  created  imagination.  He  gives  them 
durable  riches.  He  beftows  upon  thqm  crowns  of 
righteoufnefs.  He  provides  for  them  rivers  of  pleafu:-e 
in  heaven.  He  gives  as  though  he  could  not  give  enough. 
He  rewards  their  faithful  fervices  an  hundred,  yea  a 
thoufmd  fold  beyond  their  mtrinfic  value.  His  grace 
in  ChriiL  is  exceeding  abundant  towards  them.  The 
motives  to  chriftian  duties  are  vaft  as  infinity,  lading  as 
eternity.  Your"  tongue  then,  chridians,  ihould  cele- 
brate the  praifes  of  God.  Your  hearts  (liould  overflow 
v/iih  gratiLudc.  You  Ihould  blefs  the  name  of  the  Lord 
while  you  have  any  being.  You  Ihould  acquaint  your- 
felves  thoroughly  with  a  work  ;  and  delight  exceedirig- 
]y  in  it  ;  and  purfue  it  fleadily  which  is  to  employ  you 
forever  above. 

IV.  We  remark  the  Incomparable  excellency  of 
the  facred  fcriptures. 

They  are  a  light  to  us.  They ,  are  adapted  to 
guide  us  into  the  truth — to  make  the  fimple  wife — to 
direft  us  in  the  way  of  peace — to  give  us  folid  hope — - 
to  alford  us  {Irong  confolation — to  afTure  us  of  the  re- 
ward of  righteoufnefs  ;  both  in  this  world  and  in  the 
next— to  confirm  our  faith  in  the  important  points  of  an 
cverlading  flate  ;  of  the  refervatipn  of  an  inheritance 
incorruptible,  undefiled,  and  that  fiideth  not  away,  for 
all  thofe  that  ferve  God.  For  this  knov/ledge  we  are 
indebted  to  a  fpccial  revelation.  What  fome  of  the 
heathen  conjectured  :  about  which  many  doubted  ; 
more  difoelieved  ;  and  the  mod  v/ere  ignorant  of  ;  w^e, 
through  the  tender  mercies  of  God,  know  j  the  day 

fprmg 


Ser.  XXVII.      flat e  of  the  Righteous.  447 

fpring  from  on  high  having  vifited  us  to  give  light  ref- 
pecting  falvation  by  Chriil.  While  v^e  compaflionate, 
thofe  that  grope  in  darknefs  ;  and  while  vi^e  pray  for 
infidels,  and  tremble  for  the  fate  of  {corners  and  defpi- 
fers,  let  us  hold  the  v^rord  of  God  in  the  higheft  efti- 
mation  and  view  it  as  infinitely  better  than  thoufands  of 
gold  and  filver. 

V.  The  fubjec^  furniflies  foli4  ground  for  patience 
under  the  trials  of  life. 

We  are  born  to  trouble.  Many  are  the  affliftons 
of  the  righteous.  "  Whom  the  Lord  loveth,  he  chaf- 
teneth  ;  and  fcourgeth  every  fon  whom  he  receiveth.'* 
Heb.  xii.  Exclufive  of  the  necelTity  and  prefent  bene- 
fit of  fuch  difcipline,  which  proves  like  a  refiner's  fire, 
and  like  fuller's  foap,  the  future  reward  of  patience 
and  hope,  of  faith  and  fubmilTion  overballances  prefent 
fufferings  ;  fweetens  the  rod  and  inflames  with  love  to 
a  wife  and  merciful  providence.  "  For  our  light  af- 
fli(51:ion,  which  is  but  for  a  moment,  acceptably  borne, 
worketh  out  for  us  a  far  more  exceeding  and  an  eternal 
weight  of  glory."  2  Cor.  iv.  17.  Who  v/ould  not 
bluHi  to  complain  or  faint  when  correfted  that  believed 
the  truth  ? 

VI.  We  conclude  that  if  there  is  a  fure  rev/ard  to 
the  godly  there  is  alfo  a  juft  but  different  recompence 
of  reward  to  the  impenitent  and  unbelieving.  One  is 
as  certain  as  the  other.     Is  as  deducible  from  the  right- 

o 

eoufnefs  as  the  other  is  from  the  mercy  of  God.  Is  as 
clearly,  as  frequently,  and  as  firongly  declared  in  the 
voli^me  of  infpiration.  If  thofe  that  work  righteouf- 
nefs,  that  love  mercy,  walk  humbly,  grow  in  grace 
and  perfect  holinefs  in  the  fear  of  God  are  rewarded 
with  peace  of  confcience,  the  fpecial  prefence  and  favor 
of  God,  and  the  final  and  everlafting  pofTeflion  of  all 
defirable  good  in  heaven  :  then  thcfc  of  an  oppofite 
cliaracter  ;  i.  e.  temper  and  pra<Si-ice  ;  who  do  noi  love 
God  fupremely,  nor  their  neighbor  difmtqrellcdly  ;  who 
d^  not  feek  the  kingdom  of  God,  nor  hunger  and  third 
^fter  righteoufnefs,  nor  prize  heaven  above  this  world, 

and 


44  S  The  happy  and  glorious      Ser.  XXVlY. 

and  love  holinefs  more  than  they  do  fm,  muft  be  filled 
with  their  own  devices  :  fuch,  under  the  incalculable 
advantages  of  the  gofpel,  cannot  efcape  an  aggravated 
doom  ;  even  the  damnation  of  hell.  Are  the  upright 
by  the  wafliing  of  regeneration  and  the  cultivation  of 
the  fruits  of  the  Spirit  qualified  for  future  happinefs  ; 
and  are  they,  by  the  covenant  and  oath  of  God,  fe- 
cured  of  everlafting  life  ?  Impenitent  finners  are  by 
their  temper  fitted  for  deftru^lion  :  and  God  has  bound 
himfelf  to  execute  a  righteous  fentence  af  condemna- 
tion upon  all  thofe  that  love  not  our  Lord  Jefus  Chrirt: 
in  fincerity.  If  light  is  fown  for  the  righteous  and 
gladnefs  for  the  upright  in  heart  ;  then  darknefs  and 
trouble  ;  forrow  and  deflruftion  are  the  portion  of  fin- 
ners. 

VII.  Let  all  be  perfuaded  to  fow  in  righteoufnefs.- 
iff.  Because  there  is  no  other  way  in  which  the 

reward  can  be  obtained. 

2dly.  Because  the  reward  will  infinitely  compen-- 
fate  your  fervice. 

3dly.  Because  negleft  to  do  it  argues  unprovok- 
ed and  criminal  abufe  of  the  mercy  and  grace  of  God 
in  providing  and  offering  and  promifmg  fuch  a  free  and 
an  immenfe  rev/ard  to  godlinefs. 

4th}y.  Because  if  you  loofe  the  reward  by  your 
folly,  you  perifli  forever. 

5thly.  Because  the  attainment  of  it  will  bring 
everlafling  glory  to  God. 

Let  thefe  plain  and  folemn  confiderations  fink 
down  into  your  hearts  and  live  in  them. 

VIII.  Let  thofe,  who  hope  and  wait  for  this  full 
reward  in  heaven,  be  animated  to  much  diligence,  to 
holy  fervor  of  fpirit,  to  abundant  fervice  for  God,  to 
continual  encreafe  in  holinefs.  See  to  walk  worthy  of 
God,  who  hath  called  you  unto  his  kingdom  and  glory 
by  Jefus  Chrift,  to  whom  be  glory  forever,  Amen^ 


I'ABLS.  OF  ERUArA. 

OWING  to  the  diverfity  of  hands  among  the  wrltefS  6f  the  Scraions 
and  a  want  of  thorough  knowledge  of  them,  feveral  errors  have  hap- 
pened ;  the  principal  of  which  are  here  correiited  :  a- few  of  lefs  confe- 
^uence  are  omitted. 

Fage  9,  n  line  from  top,  for  it  read  are. — P.  ii,  a  f.  bott.  for  are  read 
is. — P.  31,  la  f.  bott.  iorjhalt  read  JhuiL — P.  3a,  2%  f.  top,  for  law  read  bat^. 
— P.  32,  43  f.  top,  for  agrcd.abU  read  agreeably. — P.  51,  iz  f.  top,  for  babita- 
iicn  read  con-uerfi^tion. — P.  Jl,  15  f.  top,  ioT  faults  rcz.&.  fruit:. — P.  66;  lO  f.  top, 
for  though  read  thou. — P.  7a,  3  f.  bott.  for  create  Tt3.dgreat. — P.  78,  15  f.  top, 
for  tljsy  read  there. — P.  116, 10  L  bott.  after  Godhead  rC3.6.  of  the  Spirit. — P.  153,^ 
16  f.  bott.  tor  appofe  vezAoppofe. — P.  309,  4  f,  bott.  for  pleafure  read  plcafures, 
— P.  Z53,  14  f.  bott.  Iqt grave  rt2.A.grace. — P.  277,  4  f.  top.  for  articles  read  ar- 
ticle.— P.  304,  12  I.  top,  icT  faith  read  both. — P.  328,  13  f.  top,  for  command 
re&di  commend. — P.  341,  lo  f.  top,  for  impunities  read  impurities. — P.  395,  14  f, 
bott.  for  pro;;:  fes  rc:\d  premifis. — P.  399,  9  f.  Wp,  for  proceeding  read  precid' 
inv. — P.  416,  10  f.  bott.  for  Ecclcf.  read  Ifaiah. — P,  419.  14  f.  bott.  for  really 
read  nearly. — P.  428,  15  f.  top,  dele  tvithin. — P.  430,  at  the  bott.  for  firings 
redid,  fings. — P.  436,  14  f.  bott.  for  laid  up  Tta.d  prepared. — P.   443,  17  f,  boti:. 

for  tim  rey.d  iki^.-—^,  448,  3  f.  bott.  for  Ste  to  %valk  read  Walk  then. 


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